control to which he subjects his environment
become the most cherished values of his experience. Men
may first have come to speak poetry accidentally, for
language arose, like other human habits, as a thing of use. But
the charming and delightful expression of feelings and ideas
came to be cherished in themselves, so that what was first an
accident in man's life, may become a deliberate practice.
When this creation of beautiful objects, or the beautiful
expression of feelings or ideas is intentional, we call it art. In
such intentional creation and cherishing of the beautiful man's
life becomes enriched and emancipated. He learns not only
to live, but to live beautifully.

In such activity men, as has been recognized by social reformers
from Plato to Bertrand Russell, are genuinely happy,
and there alone find freedom. For in the creation of beauty
man is not performing actions because he must, under the
brutal compulsion of keeping alive. He is acting simply because
action is delightful both in the process and in the result.
Whether in business, politics, or scholarship, men are happy
to the extent to which they have the sense of creation that is
peculiarly the artist's.

The products of art, moreover, are not desirable because
they bring other goods, but because they themselves are
intrinsically delightful. Men love to live in a world in which
their marble has been made into statues, in which their houses
are things of beauty rather than merely places in which to
live. Their lives are enriched by living in a society where
the thoughts and emotions which they communicate to one
another and which they must somehow express can be not
infrequently expressed with nobility and music. Through
science Nature becomes man's tool; through art it can
become a beautiful instrument to work with, and a lovely thing
in and for itself.

CHAPTER IV

THE BASIC HUMAN ACTIVITIES

FOOD, SHELTER, AND SEX. Thus far our analysis has been confined
to the general types of human behavior. We have
found that all human activity is conditioned by a native
equipment consisting of certain more or less specific tendencies
to action, and that these may be modified into acquired
tendencies called "habits." We have found that through the
processes of reflection, through imaginative trial and error,
both of these may, within limits, be controlled. We must
now proceed to an inventory of those elements of our native
equipment which have an