="Social Justice."=--Our own time has seen a generous quickening of the idea of social justice due to the growth of love, or philanthropy, as a working social motive. In the older scheme of morals, justice was supposed to meet all the necessary requirements of virtue; charity was doing good in ways not obligatory or strictly exacted. Hence it was a source of peculiar merit in the doer, a means of storing up a surplus of virtue to offset vice. But a more generous sense of inherent social relationships binding the aims of all into one comprehensive good, which is the result of increase of human intercourse, democratic institutions, and biological science, has made men recognize that the greater part of the sufferings and miseries which afford on the part of a few the opportunity for charity (and hence superior merit), are really social inequities, due to causes which may be remedied. That justice requires radical improvement of these conditions displaces the notion that their effects may be here and there palliated by the voluntary merit of morally superior individuals. The change illustrates, on a wide scale, the transformation of the conception of justice so that it joins hands with love and sympathy. That human nature should have justice done it under all circumstances is an infinitely complicated and difficult requirement, and only a vision of the capacities and accomplishments of human beings rooted in affection and sympathy can perceive and execute justly. =Transformation of Punitive Justice.=--The conception of punitive or corrective justice is undergoing the same transformation. Aristotle stated the rule of equity in the case of wrongdoing as an arithmetical requital: the individual was to suffer according to his deed. Later, through conjunction with the idea of a divine judge inflicting retribution upon the sinner, this notion passed into the belief that punishment is a form of justice restoring the balance of disturbed law by inflicting suffering upon the one who has done wrong. The end and aim of punishment was retribution, bringing back to the agent the evil consequences of his own deed. That punishment is suffering, that it inevitably involves pain to the guilty one, there can be no question; this, whether the punishment is externally inflicted or is in the pangs of conscience, and whether administered by parent, teacher, or civil authority. But that suffering is for the sake of suffering, or that suffering can in any way restore or affect the violated majesty of law, is a different matter.