The influence of John Stuart Mill, as it was exerted not only in his conduct of life while a servant of the East India Company, but also in his writings on Logic, Politics, and Philosophy, was, on the whole, a valuable contribution to his generation. In the additions which he made to the Utilitarianism of Bentham we have done, I believe, all that ever can be done in defense of this principle of ethics. And his posthumous confessions of faith in the ontological value of certain great conceptions of religion are the more valuable because of the nature of the man, and of the experience which is their source. Perhaps the most permanent contribution which Mill made to the development of philosophy proper, outside of the sphere of logic, ethics, and politics, was his vigorous polemical criticism of Hamilton's claim for the necessity of faith in an "Unconditioned" whose conception is "only a fasciculus of negations of the Conditioned in its opposite extremes, and bound together merely by the aid of language and their common character of incomprehensibility." The history of the development of philosophy in America during the nineteenth century, as during the preceding century, has been characterized in the main by three principal tendencies. These may be called the theological, the social, and the eclectic. From the beginning down to the present time the religious influence and the interest in political and social problems have been dominant. And yet withal, the student of these problems in the atmosphere of this country likes, in a way, to do his own thinking and to make his own choices of the thoughts that seem to him true and best fitted for the best form of life. In spite of the fact that the different streams of European thought have flowed in upon us somewhat freely, there has been comparatively little either of the adherence to schools of European philosophy or of the attempt to develop a national school. Doubtless the influence of English and Scottish thinking upon the academical circles of America was greatest for more than one hundred and fifty years after the gift in 1714 by Governor Yale of a copy of Locke's Essay to the college which bore his name,--and especially upon the reflections and published works of Jonathan Edwards touching the fundamental problems of epistemology, ethics, and religion. During the early part of this century these views awakened antagonism from such writers as Dana, Whedon, Hazard, Nathaniel Taylor, Jeremiah Day, Henry P. Tappan, and other opponents of the Edwardean theology, and also from such advocates of so-called "free-thinking," as had derived their _motifs_ and their views from English deistical writers like Shaftesbury, or from the skepticism of Hume.