case with the love of cruelty, is a secondary not a primary, a derived not an original affection of our minds; for, apart from the desire to gratify some self-regarding or sympathetic feeling, or disappointment when that desire is not gratified, there is, I conceive, no such thing as ill-feeling in one human being towards another. Resentment is properly a reflex form of sympathy or self-regard, arising when our sympathetic feelings are wounded by an injury done to another, or our self-regarding desires are frustrated by an injury done to ourselves; when, in fact, any emotional element in our nature is, by the intentional intervention of another, disappointed of attaining its end. Each of these groups of feelings admits of being studied apart, though in the actual conduct of life they are seldom found to operate alone, and each, under the continued action of reason, assumes a form or forms in which its various elements are brought into harmonious working with each other, so as best to promote the ends which the whole group subserves. These forms, thus rationalised or moralised, if I may be allowed the use of such expressions, are, in the case of the self-regarding feelings, self-respect and rational self-love; in the case of the sympathetic feelings, rational benevolence; in the case of the semi-social feelings, a reasonable regard for the opinion of others; and in the case of the resentful feelings, a sense of justice. These higher forms of the several groups of feelings themselves require to be harmonised, before man can satisfy the needs of his nature as a whole. And, when co-ordinated under the control of reason, they become a rational desire for the combined welfare of the individual and of society, or, if we choose to use different but equivalent expressions, of the individual considered as an unit of society, or of society considered as including the individual. In a settled state of existence, the interests of the individual and of society, even leaving out of account the pleasures and pains of the moral sanction, are, for the most part, identical. If an individual pursues a selfish course of conduct, neglecting the interests and feelings of others, he is almost certain to suffer for it in the long run. And the prosperity and general well-being of the community in which they live is, to citizens, living a normal life and pursuing ordinary avocations, an essential condition of their own prosperity and well-being. On the other hand, it is by each man attending to his own business and directing his efforts to the promotion of his own interests or those of his family, his firm, or whatever may be the smaller social aggregate in which his work chiefly lies, that the interests of the community at large are best secured. Men whose time is mainly taken up with philanthropic enterprises are very likely to neglect the duties which lie immediately before them. 'To learn and labour truly to get mine own living, and to do my duty in that state of