For the essence of a scientific law is the expression of a relation. The law of gravitation, for instance, formulates the relations existing between particles of matter. If there existed but one particle of matter in the universe gravitation would be a meaningless term. Introduce a second particle, and a relation is established between the two, and the material for a scientific "law" created. In the same way a description of individual human qualities is fundamentally a statement of the relations existing between individuals living in groups; and any attempt to understand human nature without considering these relations is as certainly foredoomed to failure as would be the attempt to study a particle of matter apart from the operation of all known forces. The individual as he exists to-day is not something that exists apart from the social forces; he is an expression, an epitome, of all their past and present operations. The really essential thing in the study of human nature is not so much the discrete individual A or B, but the relations existing between A and B. It is these which make each end of the term what it is--determines the individual's language, feelings, thoughts, and character. It is along these lines that we have to look for an explanation of the feeling that we can initiate a reform in character, and of a sense of power in determining events. We start with a sense of power over the course of events--which is interpreted as the equivalent of our ability to initiate absolutely a change in our own character or in that of others. But a little reflection convinces us--particularly if we call ourselves Determinists--that this interpretation is quite erroneous. An absolute beginning is no more conceivable in the mental or moral sphere than it is in the physical world. The sum of all that is is the product of all that has been, and in this, desires, feelings, dispositions are included no less than physical properties. Now, curiously enough, the conviction that an absolute change in character can be initiated exists with much greater strength in regard to oneself than it does with regard to others. It is easier to observe others than to analyze one's own mental states, with the result that most people can more readily realize that what others do is the product of their heredity and their environment than they can realize it in their own case. Of course, reflection shows that the same principle applies in both directions, but we are here dealing with moods rather than with carefully reasoned out convictions. And, generally speaking, while we _feel_ ourselves masters of our own fate, we only suspect a similar strength in others. But each one realizes, and with increasing vividness, the power he possesses in modifying other people's character by a change of circumstances. We see this illustrated by the increased emphasis placed upon the importance of better sanitation, better housing, better conditions of labour, and of