In the fourth chapter we are brought within sight of "The Missing Substitute." "A man's character," we are told, "divides into his desires on the one hand, and his capacities on the other"; and it is observed that "various as are men's desires and capacities, yet if talent and ambition commanded no more than idleness and stupidity, all men practically would be idle and stupid." "Men's capacities," we are reminded, "are practically unequal, because they develop their own potential inequalities; they do this because they desire to place themselves in unequal external circumstances,--which result the condition of society renders possible." Coming now to the Science of Human Character itself, we find that it "asserts a permanent relationship to exist between human character and social inequality"; and the author then proceeds at some length to show how near Herbert Spencer, Buckle, and other social and economic philosophers, came to stumbling over his missing science, and yet avoided doing so. Nevertheless, argues Mr. Mallock, "if there be such a thing as a social science, or a science of history, there must be also a science of biography"; and this science, though it "cannot show us how any special man will act in the future," yet, if "any special action be given us, it can show us that it was produced by a special motive; and conversely, that if the special motive be wanting, the special action is sure to be wanting also." As an example how to distinguish between those traits of human character which are available for scientific purposes, and those which are not, Mr. Mallock instances a mob, which temporarily acts together for some given purpose: the individual differences of character then "cancel out," and only points of agreement are left. Proceeding to the sixth chapter, he applies himself to setting to rest the scruples of those who find something cynical in the idea that the desire for Inequality is compatible with a respectable form of human character. It is true, he says, that man does not live by bread alone; but he denies that he means to say "that all human activity is motived by the desire for inequality"; he would assert that only "of all productive labor, except the lowest." The only actions independent of the desire for inequality, however, are those performed in the name of art, science, philanthropy, and religion; and even in these cases, so far as the actions are not motived by a desire for inequality, they are not of productive use; and _vice versâ_. In the remaining chapters, which we must dismiss briefly, we meet with such statements as "labor has been produced by an artificial creation of want of food, and by then supplying the want on certain conditions"; that "civilization has always been begun by an oppressive minority"; that "progress depends on certain gifted individuals," and therefore social equality would destroy progress; that inequality influences production by existing as an object of desire and as a means of