tion. Modesty and self-submission, love and service
are, in the right system of my beliefs, far more fundamental rightnesses
and duties.

We are not mercantile and litigious units such as making Justice our
social basis would imply, we are not select responsible persons mixed
with and tending weak irresponsible wrong persons such as the notion
of Mercy suggests, we are parts of one being and body, each unique
yet sharing a common nature and a variety of imperfections and working
together (albeit more or less darkly and ignorantly) for a common end.

We are strong and weak together and in one brotherhood. The weak have
no essential rights against the strong, nor the strong against the weak.
The world does not exist for our weaknesses but our strength. And the
real justification of democracy lies in the fact that none of us are
altogether strong nor altogether weak; for everyone there is an aspect
wherein he is seen to be weak; for everyone there is a strength
though it may be only a little peculiar strength or an undeveloped
potentiality. The unconverted man uses his strength egotistically,
emphasizes himself harshly against the man who is weak where he is
strong, and hates and conceals his own weakness. The Believer, in the
measure of his belief, respects and seeks to understand the different
strength of others and to use his own distinctive power with and not
against his fellow men, in the common service of that synthesis to which
each one of them is ultimately as necessary as he.

3.25. OF LOVE AND JUSTICE.

Now here the friend who has read the first draft of this book falls
into something like a dispute with me. She does not, I think, like this
dismissal of Justice from a primary place in my scheme of conduct.

"Justice," she asserts, "is an instinctive craving very nearly akin to
the physical craving for equilibrium. Its social importance corresponds.
It seeks to keep the individual's claims in such a position as to
conflict as little as possible with those of others. Justice is the
root instinct of all social feeling, of all feeling which does not take
account of whether we like or dislike individuals, it is the feeling
of an orderly position of our Ego towards others, merely considered
AS others, and of all the Egos merely AS Egos towards each other. LOVE
cannot be felt towards others AS others. Love is the expression of
individual suitability and preference, its positive existence in some
cases impli