It is true that there are realities other than that of the senses; take as a most simple instance mathematical points and lines. But there is no reality which theoretically considered can not become an object of science. The statement that there are facts to which the ladder of science does not reach, is tantamount to a declaration of supernaturalism and dualism. Professor Adler has discarded the terminology of the old dogmatism, but he has not discarded its basic error. Instead of developing the old faith into a monistic religion, he throws away religion as a basis of ethics, but preserves carefully that element in it which is hostile to science and philosophy. The _Law of Relativity_ is a very important contribution by Professor Höffding to the Science of Ethics. After stating that the moral law, if it is to be truly universal, must "only judge the general direction of the _tendency_ of the will," he affirms that the individual relativity of ethics, or its personal equation, is a factor which enters into the ethical question, "when different individuals with like ethical principles and in like circumstances, but with different dispositions and capacities have to be considered." The individual is always a part of society, and the life of society is no other than that contained in its members, the ideal being "reached only when the individual's efforts in the cause of society also serve the free and harmonious development of his own faculties and impulses." In an ideal State only that would be demanded of each individual which lay within his range and power. Self-control, as a negative virtue, is a psychological impossibility. It is necessary to take note whether there is room for other inclinations that could absorb the store of energy. The struggle of self-control lasts until the new application of energy gains complete ascendancy. The happiest man is where morality has become organic and "there is an agreement between the task arising from the general principles and the particular circumstances, and the capacities and desires of the individual." Professor Höffding objects to the views of the Italian _criminal-psychological_ school that atavism is a sign of social imperfection, that it "does not justify placing society and the criminal over against each other as absolute right and absolute wrong." He concludes that it is at least an open question whether there are any human beings "in whom no sympathy for the moral law can be awakened, however much the law may be individualised."