compared, perhaps, to the transition from the sphere of inorganic matter to that of life. At the same time, it is frequently maintained that we unduly limit the application of the law of evolution if we deny its power to show how morality has developed out of customs and institutions whose origin can be traced to purely natural or non-moral causes. And, for present purposes, it is sufficient to have pointed out that this does not necessarily follow from the admission that evolution applies to mental and social processes as well as to the facts of external nature. It is not my object to criticise any doctrine of the development of morality; but, starting with the position taken up with regard to it by the theory of evolution, to inquire what conclusions it may lead to as to the end of action. [Sidenote: the development of feelings apart from natural selection.] A further difficulty has to be met by the theory of the development of morality, which is in a sense complementary of the initial difficulty encountered in differentiating the moral from the non-moral. This further difficulty awaits it at a subsequent stage of development when the extension and refinement of moral feeling seem to have gone on in circumstances where there is no room for natural selection to work. Thus it has been admitted that the feeling of sympathy, and the habitual exercise of mutual good offices among members of a community, strengthen that society, and make it fit to prevail in the struggle for existence over other similar societies, the members of which are not so much at one amongst themselves in feeling and in act.