instead of remembering that they are dealing with a complex organism, in which not only the whole order but every constituent atom is also a complex structure of indefinitely varying qualities. In the recognition of this truth lies, as I believe, the true secret of any satisfactory method of treatment. Does this fact justify inequality in general? Or does not the principle of equality still remain as essentially implied in the Utopia which we all desire to construct? We have to take it for granted that to each man the first and primary moving instinct is and must be the love of the little "platoon" of which he is a member; that the problem is, not to destroy all these minor attractions, to obliterate the structure and replace society by a vast multitude of independent atoms, each supposed to aim directly at the good of the whole, but so to harmonise and develop or restrain the smaller interests of families, of groups and associations, that they may spontaneously co-operate towards the general welfare. It is a long and difficult task to which we have to apply ourselves; a task not to be effected by the demonstration or application of a single abstract dogma, but to be worked out gradually by the co-operation of many classes and of many generations. If it is fairly solved in the course of a thousand years or so, I for one shall be very fairly satisfied. But distant as the realisation may be, we may or rather ought to consider seriously the end to which we should be working. The conception implies a distinction of primary importance towards any clear treatment of the problem. We have, that is, two different, though not altogether distinct, provinces of what I may, perhaps, call organic and functional morality. We may take the existing order for granted, and ask what is then our duty; or we may ask how far the structure itself requires modification, and, if so, what kind of modification. A man who assumes the existence of the present structure may act justly or unjustly within the limits so prescribed. He must generally be guided in a number of cases by some principle of equality. The judge should endeavour to give the same law to rich and poor; the parent should not make arbitrary distinctions between his children; the statesman should try to distribute his burdens without favouring one particular class, and so forth. A man who, in such a sense, acts justly may be described as up to the level of his age and its accepted established moral ideas, and is, therefore, entitled at least to the negative praise of not being corrupt or dishonest. He fulfils accurately the functions imposed upon him, and is not governed by what Bentham called the sinister interests which would prevent them from being effectually discharged for the welfare of the community. But the problem which we have to consider is the deeper and more difficult one of organic justice; and our question is what justice means in this