The foregoing illustrations have been treated, for the present purpose, with reference only to the effect of the behavior of the individual upon society. It is indeed certain that anti-social action does not, as a rule, effect permanent satisfaction for the individual (isolated instances, of the type of Shelley’s Count Cenci, notwithstanding); but, independently of this, the actions and propensities of the individual have always, it appears, been judged by his fellows moral or immoral chiefly according to their supposed effects upon society. The object of every living creature being to do as he pleases, if what he pleases to do incommodes other people they will take measures to restrain him from doing it. This they strive to effect by means of laws and conventional codes of morality, the main difference between the two being that the code of law is enforced by the infliction of direct personal punishment by the officers of the State. This acceptance of codes of laws and conventions of morality leads to a secondary series of judgments as to right and wrong; for it comes to be accounted immoral to break the law whether the law itself be good or not, and reprehensible to depart from convention whether convention be any longer reasonable or not. This secondary morality is as it were the bud-sheath of the individual, which support he cannot dispense with until he has come to his full powers, but which he must dispense with if he is to fully realise his own freedom. Customary morality prevents him during the process of his education from pursuing his own satisfaction across the corns of his fellow creatures. In the process of education he learns that for the unit in society the word _self_ includes more than the individual: the infant very soon finds out that what disagrees with his mother disagrees with him; the child, that the failure of his father’s income means misery and hunger to the family. To say nothing of the facts of sympathy, every man born into an advanced society is early made aware that the satisfaction of his mere material needs depends upon the activities of that society around him quite as much as upon his own. All through the growth of nations and societies the complexity of this interdependence of individuals has increased, the areas of social consciousness have been extended and unified, from the solitary cave-dweller to the family or horde, from the tribe to the nation, and from the nation, by commerce, to the world, till the fortunes of each people have power over the hopes and fears of workers in every other, and the arts, the learning, and the literature of a hundred painful civilizations are available for us to-day, all the kingdoms of the earth and their glory displayed in a moment of time.