of one upon another, into a fundamental moral principle. It is well to "do good" to others, but it is much better to do this by securing for them the freedom which makes it possible for them to get along in the future without such 'altruism' from others. There is what has been well termed an "egotism of renunciation"; a desire to do for others which, at bottom, is simply an attempt to regulate their conduct. Much of altruism is an egoism of a larger radius, and its tendency is to "manufacture a gigantic self", as in the case where a father sacrifices everything for his children or a wife for her husband. See Caird, Op. cit., Vol. II, p. 402. See also Hinton, The Law Breaker, p. 287: "The real meaning of the difficulty about a word for "regard for others" is that we do not want it. It would mislead us if we had it. It is not a regard for _others_ that we need, but simply a _true_ regard, a regard to the facts, to nature; it is only a truth to facts in our regard, and its nature is obscured by a reference to "others", as if that were the essential point.... It is not as being for others, but as being _true_, that the regard for others is demanded." Some ethical writers have gone to the other extreme and held that all benevolence is a disguised or an enlightened selfishness, since having a necessary reference to self. The reference to self must be admitted; unless the action springs from an interest of the agent himself the act may be outwardly useful, but cannot be moral. But the argument alluded to inverts the true relation involved. If a man's interests are such that he can find satisfaction only in the satisfaction of others, what an absurdity to say that his acting from these interests is selfish! The very fact of such identity of self with others in his interest is the proof of his unselfishness.