includes the condition that a statement of the real cause of my action should equally assign the reason of my action. The law which my feelings actually follow must coincide with the principle which commends itself to my reason. In order, then, that a being provided with the social instincts should act reasonably it is necessary that he should take that course of conduct which gives the greatest chances of happiness to the organization of which he forms a part. As the pain or pleasure in another's pain or pleasure is direct, so the end willed is willed as pleasurable to the subject, and the statement that altruism involves the contradiction of aiming at something else than the real end--the pleasure of the subject--in order to secure that end, is erroneous. The fact probably is that the mind "flickers," taking into consideration various consistent and mutually dependent ends, some of which may be primarily egoistic, some altruistic. The physician is not benevolent enough to cure me unless he expects a fee; but he may act also out of sympathy; he need not be always thinking of his fee. Our sympathies would be stifled, if it were not for the cooeperation of motives of a different kind. Altruism is the faculty essentially necessary to moral conduct; but the altruistic sentiment is not to be identified with morality. The elementary sympathy must be regulated and disciplined, in order that it may give rise to true morality. Virtues, for instance, which belong to the type of truthfulness and justice, generally imply a severe restraint of the immediate sympathetic impulses. We recognize the internal motive as desirable, and recognize a difference between the man who acts only from prudential motives and the one who acts from moral motives. We consider the latter meritorious, that is, that he has a certain claim upon society, inasmuch as he has done for nothing what another man will only do for pay, or has refrained from action from which a less moral man can be restrained only by coercion. Wherever society finds sacrifice of the individual necessary, it pays for it in terms of merit. Merit is the value put upon virtue; it is a function of the social forces, by which our characters are moulded.