The age in which we live is one of great activity and general movement. We are passing out of the mindless, genetic, into the rational, conscious epochs of evolution; and while, at every stage of human history, right conduct depends objectively on relatively true thinking, and subjectively, on good impulses, a transitional period such as the present demands special efforts to attain to an adequate and clear conception of the problems of life. If no correct philosophy of life comes to birth in the thinking centres of our social organism, general conduct will continue harmful to many and inimical to progress. How may the truth of a philosophy be tested? No better answer, I think, can be given than that of Buddha, of whom it is chronicled that he said in reference to a projected philosophy—“After observation and analysis if it agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.” Our theory of life must appeal to the developed reason of civilized man and carry a conviction of its truth. Moreover, it must be all-embracing. Sectional aims and aspirations will never suffice. The aim must be universal, i.e., directed to the well-being of all mankind. In view of the question: “What is the primary object of human life?” two significant facts are apparent. First, the perpetual aim, conscious or instinctive, of man, as of all physical beings, is to compass the satisfaction of his desires, viz., contentment. Second, however diverse and conflicting may seem the opinions held by popular teachers on the subject, there is nevertheless an essential unity. For all point to some kind of happiness, in the present or future, for oneself, or others, for individuals, or for the race, as the ultimate end of existence.