government, they become deeds of heroism, filling the doer with pride, moving the community to tears of enthusiasm, and they are held up to youth as shining examples to be imitated. It is more than likely that future times will judge the esteem in which these deeds are held not otherwise than we do the value placed by other forms of society on human sacrifices, the slaughter of parents and head-hunting. It is hard to determine the exact part which conscience plays in the changes undergone by the concepts Good and Evil. As conscience is the voice of the community in the consciousness of the individual, it approves on principle what seems right and praiseworthy to the community. Just as little as conscience prevented a Babylonian mother from sacrificing her child to Moloch, does it in these days stop the average citizen from doing a soldier's work of killing and destroying in time of war. If an individual knows himself to be in complete agreement with the general opinion, then he lives at peace with his conscience. No impulse to change the customs, to set up a new Morality, to condemn long-established usages, is to be expected from such an one. The mechanism whereby changes are wrought in views on Good and Evil is quite different. Everywhere and at all times there are exceptional persons whose abilities render them specially fit to feel and think independently. To their idea the community has no determining but only an advisory voice. They reserve to themselves the right of decision in every case. In their consciousness there persists a clear recognition of the fact that the essence of Morality lies in consideration for others, and when the current acceptation of the moral law among the majority allows them, nay, commands them to disregard this consideration, they experience a feeling of discomfort which dull, unthinking imitation of the general example does not soothe. They meditate upon the deviation from the fundamental rule of considering one's neighbour, they test its justification, and they condemn it, if its difference with the general moral law cannot be adjusted. If the essence of Morality is consideration for one's neighbour, its purpose is the well-being of the community; its essence must be adapted to this purpose, that is to say, consideration for one's neighbour must be subordinated to the general welfare. The thief, the robber and the murderer have no claim upon consideration, and even a man with the most delicate sense of Morality will agree that coercion of the criminal is desirable. Tolstoy's warning: "Do not oppose the evildoer," is not Morality, but an exaggerated parody of it, which renders it nugatory. Thus the most moral person will not raise any objection to a war waged in defence of hearth and home when their safety is threatened by a ruthless attack.