fallacy of comparison -- meaning that it assumes that what is comparatively good is therefore positively good.'

`Then what is your test of a good act?'

`That it shall be our best,' Arthur confidently replied. `And even then "we are unprofitable servants". But let me illustrate the two fallacies. Nothing illustrates a fallacy so well as an extreme case, which fairly comes under it. Suppose I find two children drowning in a pond. I rush in, and save one of the children, and then walk away, leaving the other to drown. Clearly I have "done good", in saving a child's life? But -- Again, supposing I meet an in offensive stranger, and knock him down and walk on. Clearly that is "better" than if I had proceeded to jump upon him and break his ribs? But --'

`Those "buts" are quite unanswerable,' I said. `But I should like an instance from real life.'

`Well, let us take one of those abominations of modern Society, a Charity-Bazaar. It's an interesting question to think out -- how much of the money, that reaches the object in view, is genuine charity; and whether even that is spent in the best way. But the subject needs regular classification, and analysis, to understand it properly.'

`I should be glad to have it analysed,' I said: `it has often puzzled me.'

`Well, if I am really not boring you. Let us suppose our Charity-Bazaar to have been organized to aid the funds of some Hospital: and that A, B, C give their services in making articles to sell, and in acting as salesmen, while X, Y, Z buy the articles, and the money so paid goes to the Hospital.

`There are two distinct species of such Bazaars: one, where the payment exacted is merely the market- value of the goods supplied, that is, exactly what you would have to pay at a shop: the other, where fancy- prices are asked. We must take these separately.

`First, the "market-value" case. Here A, B, C are exactly in the same position as ordinary shopkeepers; the only difference being that they give the proceeds to the Hospital. Practically, they are giving their skilled labour for the benefit of the Hospital. This seems to me to be genuine charity. And I don't see how they could use it better. But X, Y, Z are exactly in the same position as any ordinary purchasers of goods. To talk of "charity" in connection with their share of the business, is sheer nonsense. Yet they are very likely to do so.

`Secondly, the case of "fancy-prices". Here I think the simplest plan is to divide the payment into two parts, the "market-value" and the excess over that. The "market-value" part is on the same footing as in the first case: the excess is all we have to consider. Well, A, B, C do not earn it; so we may put them out of the question: it is a gift, from X, Y, Z, to the Hospital. And my opinion is that it is not given in the best way: far better buy what they choose to buy, and give what they choose to give, as two separate transactions: then there is some chance that their motive in giving may be real charity, instead of a mixed motive -- half charity, half self-pleasing. "The trail of the serpent is over it all." And therefore it is that I hold all such spurious "Charities" in utter abomination!' He ended with unusual energy, and savagely beheaded, with his stick, a tall thistle at the road-side, behind which I was startled to see Sylvie and Bruno standing. I caught at his arm, but too late to stop him. Whether the stick reached them, or not, I could not feel sure: at any rate they took not the smallest notice of it, but smiled gaily, and nodded to me: and I saw at once that they were only visible to me: the `eerie' influence had not reached to Arthur.

`Why did you try to save it?' he said. `That's not the wheedling Secretary of a Charity-Bazaar! I only wish it were!' he added grimly.

`Does oo know, that stick went right froo my head!' said Bruno. (They had run round to me by this time, and each had secured a hand.) `Just under my chin! I are glad I aren't a thistle!'


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