answer to the question might bring out the fact, which seems on other grounds probable, that it is an advantage to a race to include a great variety of different types. It is enough, however, to say that, in speaking of a type, the assertion is not intended, that there is one special type conformity to which is a condition of efficiency, but that evolution is always the working out of a problem, the solution of which implies the attainment of certain general qualities. We have changed our point of view from the consideration of pain and pleasure to that of the conditions of existence. The fact is simply, that the constants in one problem are variables in the other. Given a certain character, the agent does what gives him pleasure. But if we ask how he comes to have that character, the only mode of answering is by referring to the conditions of existence. His character must be such as to fit him for the struggle for existence. There must therefore be a correlation between painful and pernicious actions on the one hand, and pleasurable and temporal on the other. The useful in the sense of the pleasure-giving must approximately coincide with the useful in the sense of the life-preserving. All conduct may be considered as a set of habits, to each of which there is a corresponding instinct--the word habit being used to designate any mode of conduct, automatic or voluntary, which may be brought under a general rule, instinct denoting all conscious impulses to action, whether including more or less reasoned choice, and whether innate or acquired. Habits graduate from the essential processes which constitute life rather than maintain it, and which are, for the most part, automatic, to the most superficial and transitory. In order that the proposition "This habit is a bad one" may have any real meaning, we must assume that the organism can exist without it. A habit cannot be removed as one takes off a coat, as has been too often assumed; the whole character of the man is affected by its removal.