continuance or race continuance. That this is Mr. Spencer's original view is manifest from the fact that he theoretically derives life from the consideration of the laws of the moving equilibrium. But if we take the larger view, (which, however, is not derivable from the former), that life is correspondence between inner relations and outer relations, and is to be measured quantitatively by the increase of the number of correspondences, then of course the whole estimation of pleasures and pains is changed. Under the latter view the organism enters into correspondence with all the individual objects of the environment, and not only has a present regard, but a past and a future interest. The scope of interest in the larger minds embraces long lines of history leading up and down the eras of development. In narrow measures of family or local interest, the social feeling has first risen, but as the framework of tribes or nations becomes knit together, so the social feelings acquire a wider interest. The merely biological interests have become enlarged by means of an internal growth, so as to have regard for other sentient existences. Altruism becomes a part of Egoism. We care for others, not by compulsion, but from natural growth of interest. Into the causes and incidents of this growth it is not necessary to enter. It is a simple fact of human nature that the pains and pleasures of others affect us much, and sometimes very keenly indeed. Thus we find that the purely biological law, regarded as the adjustment of a moving equilibrium to its environment, derived from and exemplified in the physical moving equilibrium of the solar system, the spinning top, the steam engine, &c, does not afford us much insight into ethical theory, even if the equilibrations have a concomitant of feeling. In any approach from the purely biological towards the ethical, we are thrown for our explanations upon efficient subjective factors--upon the interaction of feeling organisms and sympathetic organisms. If we attempt to apply the biological law as an explanation of the super-growth of correspondences over and above the actual necessities of continued existence, and as an explanation of the growth of sympathy or altruism, we have to suppose that the external forces have generated in the organism internal forces in opposition or balance therewith. But this theory of the moving equilibrium, difficult to understand and accept in its simplest applications, transcends all powers of human comprehension when it attempts to deal with the subjective relations of organisms, and, it appears to us, entirely fails to account for the growth of sympathy or altruistic feeling. ALTRUISM IN EGOISM.