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Now imagine a week, month, or year, of the intercourse in such a domestic society, the course of talk, the mutual manners, and the progress of mind and character; where there is a sense of drudgery approaching to that of slavery, in the unremitting necessity of labor; where there is none of the interest of imparting knowledge or receiving it, or of reciprocating knowledge that has been imparted and received; where there is not an acre, if we might express it so, of intellectual space around them, clear of the thick, universal fog of ignorance; where, especially, the luminaries of the spiritual heaven, the attributes of the Almighty, the grand phenomenon of redeeming mediation, the solemn realities of a future state and another world, are totally obscured in that shade; where the conscience and the discriminations of duty are dull and indistinct, from the youngest to the oldest; where there is no genuine respect on the one side, nor affection unmixed with vulgar petulance and harshness, expressed perhaps in language of imprecation, on the other; where a mutual coarseness of manners and words has the effect, without their being aware of it as a cause, of debasing their worth in one another's esteem, all round; and where, notwithstanding all, they absolutely must pass a great deal of time together, to converse, to display their dispositions toward one another, and exemplify the poverty of the mere primary relations of life, as divested of the accessories which give them dignity, endearment, and conduciveness to the highest advantage of existence.

Understood, however, in a sufficiently comprehensive sense, enjoyment or pleasure may be clearly perceived to be the sole object of existence. The whole value of life plainly consists of the enjoyment, present or future, which life affords, or is capable of affording or securing. Now, the excellence of all rules depends on their conduciveness to the object they have in view.

"Now, recognizing these two interests, and keeping them firmly in view, observe the consequences of your action if you persist in eating the apple, and pronounce judgment upon it." "It would seem to be both good and bad; good in its conduciveness to the satisfaction of my present appetite, bad in its preventing my enjoyment of the play." In your last reply you have fairly stated the problem.