Having read Mr. Spencer's treatment of the problem, the question remains, is the ethical imperative merely an external one, dictated by a prudential consideration of the requirements of the social environment? The answer must be a negative one; there is an internal moral authority which gives to actions their ethical glory, their poetic delicacy, their qualitative appreciation, insomuch that there are names in past history that stand ever in the forefront of the memories of men, hallowed and ennobled in their imaginations for all time, on account of the ethical glory of their lives and the manner in which their example appeals to the wide sympathies within us. From the same internal fount springs the detestation of foul and cruel actions, the hatred of unjust and tyrannical deeds, and the abhorrence of the men and women who commit them. The same internal sentiment covers the individual himself with shame and remorse for unworthy actions committed, from which an ever-present memory suffers no release. The natural history of the growth of this internal authority is the history of the action of the subjective environment upon the subjective individual. The understanding of this growth is the province of Psychology in the two forms of emotional evolution and intellectual evolution as presented by Mr. Spencer in chapter vii of the "Data of Ethics,"--the enlargement of the number of sympathies with the subjective environment--past, present, and future--and the enlargement of the number of correspondences with the objective environment in space, and time, and generality. We are more particularly concerned with that branch of it which deals with the growth of the emotions. The purely biological view relates to the individual, and its own personal existence. But the care of offspring, arising from some incomprehensible necessity for the continuance of the species, and accompanied by a recognition of their subjective character, produces actions, having regard to their effects upon the subjectivity of the offspring, of a regulative, coercive, or deterrent character. Moreover, by some not understood law, the sympathies which undoubtedly exist between organisms, have led to the recognition of the pains of others as egoistic pains, and of the pleasures of others as egoistic pleasures. Thus altruism from the very first became _to a certain extent_ a form of egoism, and the action of the Ego in its subjective environment was of a regulative character amongst its offspring. An extension and modification of this action ensued upon a social environment composed of more distant, or only tribal relationships. Nevertheless psychological evolution made the sympathies gradually include tribal and national, and eventually humanitarian recognitions. The growth of Ethics, and the growth of ethical feeling, are thus seen to be a natural growth, and not merely the solution of an intellectual problem. The justification for the ethical feeling is that it exists.