The love principle is the innate moral element of the universe. Its rudimentary form is the attraction between atoms, which expands into the attraction between spheres. We see a development of it in the magnetic and electric attractions, and a higher one in the sexual attraction that exists in the lowest organisms. Its expansion continues until it reaches the high level of human love and social sympathy. But throughout its whole development consciousness takes no part in its origin. While conscious of its existence, we do not consciously call it into existence. Men and women "fall in love"; they do not reason themselves into affection. Those we love become in a measure a part of ourselves, we feel their sufferings and endure their afflictions, not through the nerves of the body, but through the finer ones of the mind,--a plexus of spiritual nerves which stretch unseen from soul to soul. So strong is this sympathetic affinity that Comte was induced to look upon mankind as an organism, and it gave rise in the mind of Leslie Stephens to the conception of a common "social tissue." Love and law rule the universe. It is this second moral element, that of law, which we have next to consider. Inductive morality had its origin in experience; it assumed the form of social restriction, then of fixed law and precept, and culminated in the sense of duty--a conscientious avoidance of that which was thought to be wrong, and an earnest desire to do what was looked upon as right. The history of this phase of morality differs essentially from that of the phase we have just considered. The sense of duty, the conscientious sentiment, so highly developed in man, seems largely non-existent in the lower animals, so far as observation has taught us. Yet it is not quite wanting, its rudiment is there, and this rudiment is capable of development. It may be, indeed, that a highly developed sense of duty exists in the ants and bees, to judge from their diligent labors for the benefit of the community. But the clearest examples of conscientious performance of duty are those seen in the case of the dog, in which animal intimate association with man has developed something strongly approaching a conscience. A dog needs only to be well treated to display a sense of dignity and a self-respect analogous to these feelings in man. A sensitive resentment against injustice in high-caste and carefully nurtured dogs has often been observed; while shame for an act which the animal knows to be forbidden has been seen in a hundred instances. The sense of duty is occasionally very strongly developed. Many striking examples of this are on record. A dog will often defend his master's property with the greatest devotion, letting no temptation draw him away from the path of duty.