venture to affirm that, wherever any change of moral conduct takes place, unless it be dictated by blind passion, or mere submission to authority, enforced or voluntary, the change is invariably due to some change of opinion on what constitutes the advantage of the persons whom it affects. It is true, therefore, that moral conduct varies, and it is true that our conceptions of well-being vary, but the two do not vary independently of one another, or either of them capriciously. Increased experience of ourselves and of others, enlarged observation of the external world, more matured reflexion are constantly expanding and rectifying our conceptions of what constitutes human welfare, and to this constantly amended conception are readjusted, from time to time, our conduct and our sentiments on the conduct both of ourselves and of others. In brief, then, the conduct of men and the sentiments of men on conduct vary with their conceptions of well-being, and their conceptions of well-being are determined by experience (including the opportunity for experience) and reflexion. My conclusion may, perhaps, be illustrated and enforced by one further consideration. It generally happens, in the progress of society, that, after a number of rules of conduct have been accumulated, they become enshrined in some sacred book, some code, or, at least, some constant and authoritative tradition. In this manner they may be stereotyped for ages. Now, after a time, these rules, especially if they are numerous and minute, become unsuited, at least in part, to the altered circumstances of the society, and probably bear hardly on many of the individuals composing it. When this condition of things is beginning to be intolerable, there often arises the social reformer, and what is the course which he pursues? He endeavours to shew how unsuitable the rules have become to attain the ends which they were originally intended to compass, in how much better a manner other rules would attain these objects, how grievously the present rules bear on many classes and individuals in the state, how unequal they are in their incidence, at what a disadvantage they place the community in comparison with neighbouring communities, how easily they may be altered, and the like. In fact, the considerations which he urges may all be included in the one argument that the existing rules are opposed to the well-being of the state, and that the advantages resulting from their abrogation will more than compensate for any disturbance of existing relations which may ensue from the change. Apart from force, or mere rant, rhetoric, or imposture, it is difficult to see what other resource the reformer has open to him. And, in those cases where there is no accumulation of antiquated rules and no need of the individual reformer, but where society at large has the happy knack of imperceptibly accommodating its practice and principles of action to altered circumstances, there can be