predominant under greatly changed and of course impossible conditions, it would cease to be bad and would be the ideal of life." From the view that morality depends upon victory, misconceptions may arise. The question may be asked: Should one, in case of doubt, follow one's own conviction, or join the side it is thought will prevail? But that good is created by predominance is a theory of the means by which ideals come into existence, not a statement of the motive of those who participate in the struggle. The struggle is between characters and their forces, and not victory is the end, but the assertion of certain principles. "Interest or good in general is a different conception from the right or the morally good. Interest means what is good for an individual considered from his own point of view, and without regard to similar claims of other individuals. It is the maximum of happiness or satisfaction which he can secure under his conditions. By 'maximum happiness' is meant that distribution of satisfactions or of the energies which produce them, any deviation from which on either side implies a less fulness of life." It refers, however, to his good as a social, not as an isolated individual. As a general rule, interest is in agreement with goodness; misdeeds are unprofitable. But there are instances where goodness and interest do not coincide, though not in the case of the good man. That virtue and interest are in general identical means, statically, that morality is a reconciliation of interests by which wants are satisfied, and is established by the creation of a new type of character, which has wants of only certain kinds; and, dynamically, it represents the fact that forces are arrayed on the side of the good which are too powerful for the bad. "Good is the victorious ideal"; and though we may say that it would really be to the bad man's interest to be bad, if circumstances were such that his variety could maintain itself, we may add that such hypothetical interests cannot be secured. However, interest does not coincide with morality-- (1) Where the individual does not care for punishments and social censures. (2) Where a man, by reason of certain superiorities of force over others with whom he is more directly in contact, is able to obtain power and suppress their resistance, or where the moral weakness of others leaves him unpunished. In these exceptional cases, we have the contradictory phenomenon that an ideal which can maintain its existence is yet declared to be bad. "Such cases mark a stage of transition in the process by which the distinction of good or bad is established." In the struggle of animal species, the same phenomenon may be found; an exceptional individual of a vanishing variety maintains his existence for a time by reason of his exceptional endowment or of coming in contact merely with the weaker members of the successful variety.