highest satisfaction of his desire for happiness. It might perhaps be claimed that Carneri, in his theory of the Conscience, has in this book laid more stress on feeling than in his others; however, it is to be recollected that, with him, thought and feeling are no distinct faculties, but that conscience means less an impulse unconscious of final ends than a self-conscious attitude or readiness of the will as the result of conviction. Carneri's latest book, "Die Lebensfuehrung des modernen Menschen" (1891), is practical rather than theoretical, a consideration of general problems and rules of action. FOOTNOTES: [65] Wirklich. [66] Stofflichkeit; by this word Carneri designates "das Gemeinsame aller Gegenstaendlichkeit." [67] An sich autonom, unterwirft sich das Leben den Cesetzen, die aus der allgemeinen Entwicklung sich ergeben. [68] Daseinstrieb. [69] Pp. 112, 113. [70] Dunkle Triebe. [71] Affecte. [72] Widerspruchslosigkeit. [73] Entsprechend. [74] Gedankenloses Denken. [75] Gemeinsinn oder Gemeingeist, pp. 340, 410. Carneri explains this word as equivalent to the English "common-sense," but defines the latter as feeling for the general, the universal. [76] Potenz. HARALD HOeFFDING "ETHICS" ("Ethik," 1887) Ethical judgments contain an estimate of the worth of human actions. Every such estimate presupposes the existence of a need, a feeling which spurs us on to the judgment of the action, as also the existence of a standard, an ideal, according to which we judge. The motive to the ethical judgment may be called the basis of Ethics. The standard involved in the ethical judgment determines the content of Ethics, in that it decides which actions, which directions and modes of life, are to be called good in the ethical sense. The ethical basis is the subjective, the standard the objective, principle in Ethics; the character of an ethical conception depends upon this presupposed basis, the applied standard, and the relation between the two. The feelings and impulses of the individual are not only influenced by his own experience, but bear also a character derived from the experience of the whole species; hence the ethical judgments delivered by the individual are the result of the whole experience of his kind. It is by virtue of this circumstance that the ethical system of the individual gains its power; as ethics of the species, it is a condition of the health and vitality of human life. This actual working Ethics of the species and of life has been named Positive Morality. Such Positive Morality manifests itself in the every-day judgments and principles of men, often in the form of proverbs, and may express either the enduring worldly wisdom of a nation, a tribe, or a religious society, or the less enduring "public opinion" of a century or an epoch.