to be entirely set aside and replaced by other guidance." The fact cited by Mr. Sidgwick as the "fundamental paradox of hedonism," that to get the pleasures of pursuit one must "forget" them, is explained by the fact that the pleasures of pursuit lie greatly in the consciousness of capability in the efficient use of means, and the sense of the admiration excited thereby in others. And so the "fundamental paradox" disappears. Yet the truth of the pleasure derived from means as distinguished from ends is of significance. Throughout the evolution of conduct we find a growing complexity of adjustment of acts to ends, the interposition of more and more complex means, each as a step to the next, and leading to the final attainment of even remoter ends. Of these means, each set, with its accompanying satisfaction, developed with the function, comes at last to be regarded as proximate end, and constitutes an obligation; and each later and higher order of means comes to take precedence in time and authoritativeness of each earlier and lower order of means. In this manner arises the authoritativeness of moral requirements, as designating the latest and highest order of means. Such means are more determinable than the end--happiness--for any society. What constitutes happiness is more difficult of determination than what constitutes the means of its attainment. We may now see our way to reconciling sundry conflicting ethical theories, which generally embody portions of the truth, and simply require to be combined in proper order in order to embody the whole truth. The theological theory contains a part. If for the divine will, supposed to be supernaturally revealed, we substitute the naturally revealed end towards which the Power manifested throughout Evolution works; then, since evolution has been, and is still, working towards the highest life, it follows that conformity to those principles by which the highest life is achieved, is furtherance of that end. The doctrine that perfection or excellence of nature should be the purpose of pursuit, is in one sense true; for it tacitly recognizes that ideal form of being which the highest life implies, and to which evolution tends. There is a truth, also, in the doctrine that virtue must be the aim; for this is another form of the doctrine that the aim must be to fulfil the conditions to achievement of the highest life. That the intuitions of a moral faculty should guide our conduct is a proposition in which a truth is contained; for these intuitions are the slowly organized results of experiences received by the race while living in presence of these conditions. And that happiness is the supreme end is beyond question true; for it is the concomitant of that highest life which every theory of moral guidance has, distinctly or vaguely, in view.