Nor is it to be supposed that Bentham, in making his analysis of the conditions of pleasure, overlooked the difference of high and low; he did not overlook it at all--he analyzed it. A pleasure to be high must have the marks of intensity, length, certainty, fruitfulness, and purity, or of some of these at least; and when we take Altruism into account, the feelings must be of wide extent--that is, fruitful of pleasure and devoid of evil to great numbers of people. It is a higher pleasure to build a Free Library than to establish a new Race Course; not because there is a _Free-Library-building emotion_, which is essentially better than a _Race-Course-establishing emotion_, each being a simple unanalyzable feeling; but because we may, after the model of inquiry given by Bentham, resolve into its elements the effect of one action and the other upon the happiness of the community. Thus, we should find that Mill proposed to give "geniality" to the Utilitarian philosophy by throwing into confusion what it was the very merit of Bentham to have distinguished and arranged scientifically. We must hold to the dry old Jeremy, if we are to have any chance of progress in Ethics. Mill, at some "crisis in his mental history," decided in favour of a genial instead of a logical and scientific Ethics, and the result is the mixture of sentiment and sophistry contained in the attractive pages under review. In order to treat adequately of Mill's ethical doctrines it would no doubt be necessary to go on to other parts of the Essays, and to inquire how he treats other moral elements, such as the Social or Altruistic Feelings. The existence of such feelings is admitted on p. 46, and, indeed, insisted on as a basis of powerful natural sentiment, constituting the strength of the Utilitarian morality. But it would be an endless work to examine all phases of Mill's doctrines, and to show whether or not they are logically consistent _inter se_. They are really not worth the trouble. Just let us notice, however, how he treats the question whether moral feelings are innate or not. On this point Mill gives (p. 45) the following characteristic deliverance:--"If, as is my own belief, the moral feelings are not innate, but acquired, they are not for that reason the less natural. It is natural to man to speak, to reason, to build cities, to cultivate the ground, though these are acquired faculties. The moral feelings are not indeed a part of our nature, in the sense of being in any perceptible degree present in all of us; but this, unhappily, is a fact admitted by those who believe the most strenuously in their transcendental origin. Like the other acquired capacities above referred to, the moral faculty, if not a part of our nature, is a natural outgrowth from it; capable, like them, in a certain small degree, of springing up spontaneously; and susceptible of being brought by cultivation to a high degree of development." If life were