ETHICS
produce unification. The lust for power is essentially
separative; therefore it is not by indulging this lust that
men can achieve the good results at which they profess to
aim. The political techniques by means of which ambition
can be restrained have been discussed in the chapter on
Inequality; the educational and religious techniques, in the
two succeeding chapters. We cannot expect that any of
these techniques will be very successful, so long as ambition
continues to be popularly regarded, as it is at present, as
a virtue that should be implanted in the growing child
and carefully fostered by precept and example.
We have now to consider good and evil as manifested
upon the intellectual plane. Intelligence, as we have seen,
is one of the major virtues. Without intelligence, charity
and the minor virtues can achieve very little.
Intelligence may be classified as belonging to two kinds,
according to the nature of its objects. There is the intelli-
gence which consists in awareness of, and ability to deal
with, things and events in the external world; and there is
the intelligence which consists in awareness of, and ability
to deal with, the phenomena of the inner world. In other
words, there is intelligence in relation to the not-self
and there is intelligence in relation to the self. The com-
pletely intelligent person is intelligent both in regard to
himself and to the outer world. But completely intelligent
people are unhappily rare. Many men and women are
capable of dealing very effectively with the external world
in its practical, common-sense aspects, and are at the same
time incapable of understanding or dealing with abstract
ideas, logical relations or their own emotional and moral
problems. Others again may possess a specialized com-
petence in science, art or philosophy and yet be barbarously
ignorant of their own nature and motives and quite in-
competent to control their impulses. In popular language,
*a philosopher5 is a man who behaves with restraint and
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