At the same time, while the inductions drawn by Mr. Spencer from the data of ethics show that the moral-sense doctrine in its original form is not true, they also show that it adumbrates a truth, and a much higher truth. For the facts cited, chapter after chapter, unite in proving that the sentiments and ideas current in each society become adjusted to the kinds of activity predominating in it. A life of constant external enmity generates a code in which aggression, conquest, revenge, are inculcated, while peaceful occupations are reprobated. Conversely, a life of settled internal amity generates a code inculcating the virtues conducing to harmonious co-operation,--justice, honesty, veracity, regard for others' claims. The implication is that, if the life of internal amity continues unbroken from generation to generation, there must result not only the appropriate code, but the appropriate emotional nature,--a moral sense adapted to the moral requirements. Men so conditioned will acquire to the degree needful for complete guidance that innate conscience which the intuitive moralists erroneously supposed to be possessed by mankind at large. There needs but a continuance of absolute peace externally and a rigorous insistence on non-aggression internally, to insure the moulding of men into a form naturally characterized by all the virtues. This general induction is re-enforced by especial induction. Now as displaying this high trait of nature, now as displaying that, Mr. Spencer has instanced various uncivilized peoples who, inferior to us in other respects, are morally superior to us. He has also pointed out that such peoples are, one and all, free from inter-tribal antagonisms. The peoples showing this connection between external and internal peacefulness on the one hand, and superior morality on the other, are of various races. In the Indian Hills are found some who are by origin Mongolian, Kelarian, Dravidian; in the forests of Malacca, Burma, and in secluded parts of China exist such tribes of yet other bloods; in the East Indian archipelago are some belonging to the Papuan stock; in Japan there are the amiable Ainos, who have no traditions of internecine strife; and in North Mexico exists yet another such people unrelated to the rest, the Pueblos. Our author holds that no more conclusive proof could be wished than that supplied by these isolated groups of men, who, widely remote in locality and differing in race, are alike in the two respects that circumstances have long exempted them from war, and that they are now organically good. May we not reasonably infer, asks Mr. Spencer, in conclusion, that the state reached by these small, uncultured tribes may be reached by the great cultured nations, when the life of internal amity shall be unqualified by the life of external enmity?