Thus it is supposed that actual standards of morality are extremely imperfect, and form but faint foreshadowings of a future ideal, or in any case, that there is an absolute morality which rules throughout all ages, and is the authority for the approximations of each age. But if we sufficiently realise the fundamental notion of Biology as that of the most complete adjustment of the organism to its environment, including incidentally the adjustment of the environment to the organism we must acknowledge that the most perfect morality is the best adjustment of the individual to his environment in the society to which he belongs. Thus the most perfect morality is the best relative adjustment, and not the nearest conformity to an ideal standard suited to a perfect state of society. The biological rule is more fundamental than any other, the societarian view following; and its ideal of morality is perfection of actual adjustment amongst the individuals of existing societies so as to insure the greatest happiness of each and all. Thus as there are higher lives and lower lives, there are higher moralities and lower moralities, but they are justified by their quantitative relative perfection, and not according to their approach to absolute morality, and they do not derive their ethical obligation from the latter source. It is due to the growth of psychological views that man is troubled with the burthen of so many ideals. Far be it from us to detract from noble aims, but it is necessary to note the origin and nature of moral ideals and to assign them their proper place. They arise from the growing sympathies of the race, and its ever-widening intelligence; more especially do they arise in the minds of thinkers and students of humanity in regard to the continuous aggregations of tribes and nations of men in entering on the practical problem, how they shall live together without unduly trespassing upon one another's rights of life and enjoyment. These necessarily had to form for themselves practical ideals, but ideals of some sort--ideals of greater or less degree of imperativeness in proportion as they affected the essentials of a pleasurable existence, or as they affected interactions of lesser consequence. The growth of individual sympathies continually afforded wider scope in the judgment of personal actions, and the spread of intelligence insured the acceptance of more general laws of regulative requirements on the part of the society. The authoritativeness of some of the laws so recognised seemed eventually to be in the nature of things, and to be independent and absolute in its imperativeness. Those laws which were seen to be essential to the very existence of society were regarded as eternal and true independently of society. But this is at once seen to be a false notion, and only a peculiar manner of representing the most essential laws of relative morality. No men, no morals! Immorality is a sin, not against eternal principles of right,