never count them fit to constitute gifts.
It is not strange, then, that to the natural
childlike mind manners are unwelcome
and that to the disciplined reflective mind
gifts are obnoxious. It is true that these
disagreeable features are softened as higher
altruistic stages throw back an influence
over the lower; the mind disposed to give,
for example, transforming guarded manners
into generous, or even if trained in mutual-
ity, making them friendly and cordial. In
a similar manner, where the conjunct self
has taken the place of the separate the
proud giver is superseded by the delicate
giver. But these facts only make plain
the incompleteness of manners and giving
when taken by themselves, and demon-
strate that altruism to be really known
must be studied in that highest stage to
which I have given the name of mutuality.
To this intricate and important study I
now turn.

Giving fails to reach the altruism it seeks
because its generosity is confined to one of
the two parties engaged, while to the other
is assigned the inferior position of egoistic
receiver. But is this necessary? May we
not conceive of a gift without this blemish,

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