Before quitting this subject, it would-be as well to notice the narrow limitation assigned to the relation of feeling and function in the chapter on the biological view. Pleasure is there described as the correlative of life-sustaining acts, and Pain as the correlative of life-destructive acts; and we are told that under these conditions alone sentient creatures could evolve. This would apparently limit the range of the evolution of feeling to those classes of actions which are essential to the mere continuance of existence. If the growth of feeling is co-extensive with the growth of actions essential to existence, then Pleasure and Pain should be limited to the feelings involved in the supply of food, the escape from enemies, the pursuit of prey, &c. If to these should be added the larger, but as yet unexplained, view of Biology, which makes the individual a part only of a greater moving equilibrium--namely the species to which he belongs--then there will be an extension of feeling (that is, of Pleasure and Pain) to the acts requisite for the propagation of the race and the care of off-spring. But to these two classes of functions, human pleasures and pains are not limited. Beyond what may be termed the essential growth of feeling, there has been a super-growth of feeling concomitant with every extension of the correspondences between the inner relations and the outer relations. In the converse of the organism with its environment there has grown up a vast extension of knowledge as to external facts; and in the classification and reasoning upon these there has supervened a vast interest, which has been pleasurable quite apart from any life-sustaining necessity. So in the arts of life there has arisen a pleasure in the exercise of ingenuity and skill of manufacture, far above the requisites for bodily preservation. In the spread of æstheticism and the appreciation of the beautiful in Painting, Statuary, Architecture and Decoration generally, there has been manifested an amount of taste or feeling, utterly beyond any value it may have as "life-sustaining." Poetry, Music, Literature, along with all the other highest manifestations of civilization, are not the outcome of the necessities of existence, but a work super-imposed upon the poor and bare adaptations which are sufficient for simple existence. The same may be said of all those fine sympathies of man for man, of man for noble ideals of humanity, and even of the more homely love and good feeling of simple natures. Our friendships, our admirations, all that makes man something over and above the mere brute animals, is due to this larger growth of feeling beyond what is essential to the mere continuance of life--and if we should identify Pleasure and Pain merely with the conditions of life-sustaining and life-destructive acts, we should form a very inadequate conception of their place in human life. This of course is on the understanding that the biological law implies only self