of the effects of another action, is very unlikely to outweigh an obvious difference in the value of the immediate effects. It does in fact appear to be the case that, in most cases, whatever action we now adopt, ‘it will be all the same a hundred years hence,’ so far as the existence at that time of anything greatly good or bad is concerned: and this might, perhaps, be _shewn_ to be true, by an investigation of the manner in which the effects of any particular event become neutralised by lapse of time. Failing such a proof, we can certainly have no rational ground for asserting that one of two alternatives is even probably right and another wrong. If any of our judgments of right and wrong are to pretend to probability, we must have reason to think that the effects of our actions in the far future will not have value sufficient to outweigh any superiority of one set of effects over another in the immediate future. =94.= (_b_) We must assume, then, that if the effects of one action are generally better than those of another, so far forward in the future as we are able to foresee any probable difference in their effects at all, then the total effect upon the Universe of the former action is also generally better. We certainly cannot hope directly to compare their effects except within a limited future; and all the arguments, which have ever been used in Ethics, and upon which we commonly act in common life, directed to shewing that one course is superior to another, are (apart from theological dogmas) confined to pointing out such probable immediate advantages. The question remains, then: Can we lay down any general rules to the effect that one among a few alternative actions will generally produce a greater total of good in the immediate future?