the issue to some central point or principle, we develop just how far those who are divergent may go together before separation or conflict become inevitable, and save something of our time and of our lives from those misunderstandings, and those secondary differences of no practical importance whatever, which make such disastrous waste of human energy. Now the point of view which will be displayed in relation to a number of wide questions in these pages is primarily that of the writer’s. But he hopes and believes that among those who read what he has to say, there will be found not only many to understand, but some to agree with him. In many ways he is inclined to believe the development of his views may be typical of the sort of development that has gone on to a greater or lesser extent in the minds of many of the younger men during the last twenty years, and it is in that belief that he is now presenting them. And the questions that will be dealt with in relation to this point of view are all those questions outside a man’s purely private self--if he have a purely private self--in which he interacts with his fellow-man. Our attempt will be to put in order, to reduce to principle, what is at present in countless instances a mass of inconsistent proceedings, to frame a general theory in accordance with modern conditions of social and political activity. This is one man’s proposal, his attempt to supply a need that has oppressed him for many years, a need that he has not only found in his own schemes of conduct, but that he has observed in the thought of numberless people about him, rendering their action fragmentary, wasteful in the gross, and ineffective in the net result, the need for some general principle, some leading idea, some standard, sufficiently comprehensive to be of real guiding value in social and political matters, in many doubtful issues of private conduct, and throughout the business of dealing with one’s fellow-men. No doubt there are many who do not feel such a need at all, and with these we may part company forthwith; there are, for example, those who profess the artistic temperament and follow the impulse of the moment, and those who consult an inner light in some entirely mystical manner. But neither of these I believe is the most abundant type in the English-speaking communities. My impression is that with most of the minds I have been able to examine with any thoroughness, the attempt to systematize one’s private and public conduct alike, and to reduce it to spacious general rules, to attempt, if not to succeed, in making it coherent, consistent, and uniformly directed, is an almost instinctive proceeding.