There is no addition to happiness by redistribution, and there is the additional labor and loss of time of such redistribution. The conclusion must be that "general happiness is to be achieved mainly through the adequate pursuit of their own happiness by individuals, while reciprocally, the happiness of individuals is to be achieved in part by their pursuit of the general happiness." The chapter on the conciliation of altruism and egoism is occupied with the development of sympathy, as the militant spirit grows less. The expression of emotion, as also the power of interpreting such expression, must become greater as the impelling cause to concealment found in lack of sympathy, disappears. When conditions require any class of activities to be relatively great, there will arise a relatively great pleasure accompanying that class of activities; the scope for altruistic activities will not exceed the desire for altruistic satisfaction. Such altruistic satisfaction, though in a transfigured sense egoistic, will not be pursued egoistically--that is, from egoistic motives. General altruism will resist too great altruism in the individual, and as the occasion for self-sacrifice disappears, altruism will take on the ultimate form of sympathy with the pleasure of others produced by the successful activities of these. And so there will disappear the apparently permanent opposition between egoism and altruism. The last two chapters of "The Data of Ethics" deal with Ethics as the law of the ideal man in an ideal society, and treat of the attainment of general principles in this science as in other sciences by the neglect of conflicting factors, and the recognition of fundamental factors, in the gradually accumulated knowledge of society. On account of the diversity of men and societies, a code of perfect personal conduct can never be made definite; only certain general conditions of perfection can be pointed out. As life is now carried on, the conflict of claims is continual; and ethical science, here necessarily empirical, can do no more than aid in making least objectionable compromises. Absolute Ethics, which supplies the law of perfect right-doing possible only in an ideal state, does not greatly aid Relative Ethics, yet it aids somewhat, as keeping before consciousness an ideal conciliation of claims, and suggesting search for the best form of compromise possible under the circumstances. "Justice," which constitutes Part IV. of "The Principles of Ethics," and to which "The Data of Ethics" belongs as Part I., was published (1891) in advance of Parts II. and III. The argument of the book runs as follows:--