But what is the ethical virtue of this historical study is not very clear. The history of human developments is a matter of natural history and no more. And even if we proceed as we might do, to study more in detail the history of the development of notions of right and wrong and of the various changeful applications of those terms, we are still within the limits of a natural history--we are still holding the merely scientific or observant attitude. It is true such study may be essential to our future history: but the mere study of what has been, and the consequent pre-vision of what will be, establishes no rule of right. To prophecy the determining courses of future human conduct does not furnish an ethical imperative to the individual. "If so it will be," he may say, "so let it be, it is no affair of mine. The obligation rests with nature and not with me." Whence then the new "regulative system," the want of which fills Mr. Spencer with alarm? Where shall we look for the new gospel which shall restrain and vivify the moral conduct of future generations in place of the supernatural systems which are supposed to be tottering to their fall? And if we go beyond this and find that this natural history of man is governed by general laws of adaptation and development we shall still have to question the ethical discernment and ethical authority in special junctures, when what is--is judged not to be what it ought to be; when, in fact, adaptations or biological facts, or equilibrations produced by evolution, are judged not to be ethically good equilibrations. However, Mr. Spencer holds that rules of right conduct can be established on a scientific basis, and it is our task to examine his treatment of the problem. "Though this first division of the work terminating the Synthetic Philosophy, cannot, of course, contain the specific conclusions to be set forth in the entire work; yet it implies them in such wise that, definitely to formulate them requires nothing beyond logical deduction.