implies a stretch of imagination not possible for low intelligences." As, until pain has been felt, there cannot be sympathy with pain, so the altruistic sentiment of justice cannot be developed until the egoistic sentiment has arisen; moreover, the sentiment of justice is concerned, not only with concrete pains and pleasures, but also with their conditions, and hence this sentiment demands a development of the power of mental representation. There is a close connection between the sentiment of justice and the social type. Predominant militancy affords no scope for the egoistic sentiment of justice, and at the same time sympathy is perpetually seared by militant activities. On the other hand, as fast as voluntary cooeperation, which characterizes the industrial type of society, becomes more general than compulsory cooeperation, which characterizes the militant type of society, individual activities become less restrained, and the sentiment which rejoices in the scope for them is encouraged; while simultaneously, the occasions for repressing the sympathies become less frequent. The idea of justice is different from the mere sentiment of justice; the former gradually arising from the latter, in the course of generations, by experience of the limits to which action can be carried without causing resentment from others. But since the kinds of activity are many and become increasingly various with the development of social life, it is a long time before the general nature of the limit common to all cases can be conceived. A further reason for the slowness of development is, that the arising ideas of justice have been perpetually confused by the conflicting requirements of internal amity and external enmity. Two elements, a positive and a negative, constitute the idea of justice--that of man's recognition of his claims to unimpeded activities and the results they bring, and that of the limits which the presence of other men necessitate. The primordial ideal suggested is inequality, for since the principal is that each should receive the results due to his own nature, then, since men differ in their powers, unequal benefits are implied. But mutual limitations suggest a contrary idea, experience showing that the bounds to which one may pursue his own ends are, on the average, the same for all, so that the idea of equality arises. Unbalanced appreciations of these two factors in human justice lead to divergent moral and social theories. Among the rudest men the appreciations are no higher than among inferior gregarious animals. Where war has developed political organization the idea of inequality predominates, but the idea is one, not of natural, but of artificial apportionment. And in general, we find that the primary or brute factor in justice is but little qualified by the human factor.