member of the community that selfishness and cruelty in others be repressed, that society cannot afford to leave at least the grosser forms of egoism unpunished. Men must enforce upon one another that mutual regard which individuals are constantly tempted to ignore, but without which no man's life can find its adequate fulfillment or security. No man, then, can be called moral, can be said to have found a comprehensive solution of life, however self-controlled and pure he may be, if he is cruel, or even lacking in consideration for others. This is the most glaring defect in both Epicureanism and asceticism; both are fundamentally selfish. For the proper adjustment of life to its needs we must turn rather to Christianity, or to Buddhism, with their ideals of service; to the patriotic ideals of the noblest Greeks; to Kant, with his "So act as to treat humanity, whether in their own person or in that of any other, as an end, never as a means only"; or to the British utilitarians with their "Every one to count for one, and only one." The question, however, persistently recurs, Why should the INDIVIDUAL be altruistic? What does HE get out of it? To this we may reply: (1) The life of service is, in normal cases, a happier life in itself than the life that is preoccupied with self. It is richer, fuller in potentialities of joy; it is freer from regrets and the eventual emptiness of the self-centered life. [Footnote: Cf. Mill, Utilitarianism, chap. 2: "When people who are tolerably fortunate in their outward lot do not find in life sufficient enjoyment to make it valuable to them, the cause generally is, caring for nobody but themselves."] It is saner, less likely to be veered off on some tangent of morbid and ultimately disastrous indulgence