and fairly require of other persons and classes; and this uncertainty lets loose angry imaginations. It will be evident that I do not look upon affection, or anger, or any other particular mode of feeling, as in itself good or bad, social or anti-social, progressive or retrogressive. It seems to me that the essentially good, social, or progressive thing, in this regard, is the organization and discipline of all emotions by the aid of reason, in harmony with a developing general life, which is summed up for us in conscience. That this development of the general life is such as to tend ultimately to do away with hostile feeling altogether, is not clear. The actively good people, the just men, reformers, and prophets, not excepting him who drove the money-changers from the Temple, have been and are, for the most part, people who feel the spur of resentment; and it is not evident that this can cease to be the case. The diversity of human minds and endeavors seems to be an essential part of the general plan of things, and shows no tendency to diminish. This diversity involves a conflict of ideas and purposes, which, in those who take it earnestly, is likely to occasion hostile feeling. This feeling should become less wayward, violent, bitter, or personal, in a narrow sense, and more disciplined, rational, discriminating, and quietly persistent. That it ought to disappear is certainly not apparent. Something similar to what has been said of anger will hold true of any well-marked type of instinctive emotion. If we take fear, for instance, and try to recall our experience of it from early childhood on, it seems clear that, while the emotion itself may change but little, the ideas, occasions, suggestions that excite it depend upon the state of our intellectual and social development, and so undergo great alteration. The feeling does not tend to disappear, but to become less violent and spasmodic, more and more social as regards the objects that excite it, and more and more subject, in the best minds, to the discipline of reason.