XXX ADMINISTRATIVE REPORT [eth. a.nn. 20 



The housewife prepares the meal for her own welfare and 

 for the welfare of others. She may flavor the food to make it 

 more palatable; the purpose of the condiment is thus pleasure; 

 but the preparation of the food is still an industry, the second- 

 ary motive a pleasure. A feast is given for pleasure, but the 

 food still sustains life; so pleasure and welfare are concomitant. 

 In high civilization many activities are pursued for the pleas- 

 ure of the people by persons who have welfare as their purpose. 



Again, what is conducive to welfare may be productive of 

 pleasure. The housewife in preparing the meal for welfare 

 may have, and usually does have, these double motives. If 

 we neglect the motive of welfare and act only from the consid- 

 eration of pleasure, pleasure itself may be curtailed or pain 

 may be produced. If the housewife, in catering to pleasure, 

 uses condiments that are unwholesome, pain may be produced, 

 and whether her act in compounding the cake be good or evil 

 in eflect will dejjend on whether she has considered both wel- 

 fare and pleasure; only then do lier acts become wise. 



Motives are many and usually compound, and it requires 

 no small degree of abstraction to discover the elements of 

 motive even in self, while in others, whose minds are expressed 

 in tlieir acts, the task is still more difficult; for though the 

 motive is best read in symbols of deeds, still, whether it be 

 good or evil is often difficult to say. But every activity is 

 performed for a purpose, and all demotic activities are per- 

 formed for demotic purposes. We are now classifying activi- 

 ties as demotic activities; but in classifying them in this man- 

 ner we must ever remember that altruism is founded on egoism 

 and that a demotic activity has an individual eifect on the doer. 

 A man may play the violin for others in order to gain money 

 with which to make a journey of pleasure; thus his motive 

 may be immediate pleasure for others and remote pleasure for 

 himself. 



This is a concrete world, and abstractions do not exist in 

 themselves, but only in human consideration as abstracts. 

 Every abstract has its concomitants from which it can not be 

 dissevered, except in consideration. We may classify motives 

 as motives for pleasure, welfare, peace, expression, and wis- 

 dom; and by abstraction we may consider anyone of these 



