Natural selection is therefore a power of judgment, in that it preserves the just and lets the evil perish. Will this war of the good with the evil always continue? Or will the perfect kingdom of righteousness one day prevail? We hope this last but we cannot know certainly. We ourselves shall decide our future, by our acts. * * * * * In an essay written for the Society for Ethical Culture, and read October 10, 1891, before the London branch of that society, Gizycki reconstructs his theory of the right final end of life, advocating as such the General Welfare, instead of Peace of Conscience in the pursuit of the same. The objections to his own former theory offered are, chiefly, that if peace of conscience is regarded as the final end, the individual is likely to take too little account of the outward effects of his action, to be too little impressed by the evil results which should teach him greater care. The good of society is regarded by the virtuous man as more important than his own happiness, as that for which he is willing to sacrifice his own peace. FOOTNOTES: [79] The references here are to Lombroso, "Der Verbrecher," deutsche Ausgabe, S. 129 u. f.; H. v. Valentini, "Das Verbrecherthum im preussischen Staate," S. 226 u. f. [80] Intelligibile Ursache. [81] Grenzbegriff. S. ALEXANDER "MORAL ORDER AND PROGRESS" (1889) The proper business of Ethics is the study of moral judgments--or, if we say of human conduct, then of conduct as submitted to the praise or blame of moral judgments. But these judgments are not mere opinions; conduct is not that which is "judged" to be right in distinction from that which is right; and thus the analysis of such judgments is a systematization of both conceptions and facts. The task of Ethics falls into two parts. It has (1) to supply a _catalogue raisonne_ of the moral observances of life, the various moral judgments which make up the contents of the moral consciousness, and (2) to discuss what it is that the moral judgment, as such, expresses.