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TWO:The material when in its crude state not only consists of various things, such as iron, sand, coal, and lumber, that must be kept separate, but the bulk of such materials is much greater than their finished product. It is therefore quite natural to receive such material on the outside or "periphery" of the works where there is the most room for entrances and for the separate storing of such supplies. Such an arrangement is of course only possible where there can be access to a considerable part of the boundary of a works, yet there are but few cases where a shop cannot be arranged in general upon the plan suggested. By receiving material on the outside, and delivering the finished product from the centre, communications between the departments of an establishment are the shortest that it is possible to have; by observing the plans of the best establishments of modern arrangement, especially those in Europe, it may be seen that this system is approximated in many of them, especially in establishments devoted to the manufacture of some special class of work.CHAPTER VI. A VISITOR.

TWO:38

TWO:Finally, in man himself, thought is not distinguished from feeling; it is, in fact, the essence of mind, just as extension is the essence of body; and all spiritual phenomena are modes of thought in the same sense that all physical phenomena are modes of space. It was, then, rather a happy chance than genuine physiological insight which led Descartes to make brain the organ of feeling no less than of intellection; a view, as Prof. Huxley has observed, much in advance of that held by Bichat a hundred and fifty years later. For whoever deduced all the mental manifestations from a common essence was bound in consistency to locate them in the same bodily organ; what the metaphysician had joined the physiologist could not possibly put asunder.

TWO:A bevel square is often convenient, but should be an independent one; a T square that has a movable blade is not suitable for general use. Combinations in draughting instruments, no matter what their character, should be avoided; such combinations, like those in machinery, are generally mistakes, and their effect the reverse of what is intended.Next to Temperance comes Fortitude; and with it the difficulties of reconciling Epicureanism with the ordinary morality are considerably increased. The old conception of this virtue was willingness to face pain and death on behalf of a noble cause,138 which would be generally understood to mean the salvation of family, friends, and fatherland; and the ultimate sanction of such self-devotion was found in the pressure of public opinion. Idealistic philosophy, taking still higher ground, not69 only refused to balance the fear of pain and death against the fear of infamy or the hope of applause, but added public opinion to the considerations which a good man in the discharge of his duty would, if necessary, despise. Epicurus also inculcated disregard for reputation, except when it might lead to inconveniences of a tangible description;139 but he had nothing beyond the calculations of self-interest to put in its place. A modern utilitarian is bound to undergo loss and suffering in his own person for the prevention of greater loss and suffering elsewhere; an egoistic hedonist cannot consistently be brave, except for the sake of his own future security. The method by which Epicurus reconciled interest with courage was to minimise the importance of whatever injuries could be inflicted by external circumstances; just as in his theory of Temperance he had minimised the importance of bodily pleasures. How he disposed of death will best be seen in connexion with his physical philosophy. Pain he encountered by emphasising, or rather immensely exaggerating, the mind��s power of annulling external sensation by concentrating its whole attention on remembered or anticipated pleasures, or else on the certainty that present suffering must come to an end, and to a more speedy end in proportion to its greater severity. We are to hold a fire in our hand, partly by thinking of the frosty Caucasus, partly by the comforting reflection that the pain of a burn, being intense, will not be of long duration; while, at worst, like the Stoics, we have the resource of suicide as a last refuge from intolerable suffering.140