The arguments of Professor Clark on _The Ethics of Land Tenure_ are summed up in the following passage: "If a state originally owned its land, in the fullest sense of the term, it had the right of voluntary alienation which is inherent in such ownership. Increments of value, present and future, are its property; in alienating them it gives away its own. If the attainment of its ends requires that they be transferred to others, the title of the grantees is valid. To deny to the state the privilege of alienation is to essentially abridge its natural rights; it is to make its ownership of the land incomplete." In relation to what is incorrectly termed "unearned increments," it is remarked, "if the essence of property is regarded, and not its form, the increments of value attaching to land are not unearned by their proprietors. In an active market land has its fair price, and this is based partly on the future increments themselves." The loss arising from a confiscation of land-value would fall "not merely on millions who have titles in fee simple, but on all who have made loans on land as security.... To every one it would come in the shape of a seizure by the state of property invested in accordance with its own positive invitation." _The communication of moral ideas_, and not ideas about morality, which are the abstract or scientific renderings of moral ideas, is considered by Mr. Bosanquet as the proper function of an Ethical Society. The fault of the present time is distraction, and "one great cause of this distraction is the notion of a general duty to do good, or something other than and apart from doing one's work well and intelligently." The only certain way of communicating moral ideas is contagion, and the most useful teacher of morality is "not so much a man of abstract theory as a man of reasonable experience." Ethics may be of service to philosophy, says Mr. Salter, in opening up the realm of "what ought to be," beyond the realm of "what is and happens." Moral ideas belong to the realm of unverifiable ideas, which are believed in because of "their own intrinsic attractiveness and authority." Ethics tells us of the law according to which men should act, the law of justice and brotherhood; we may conclude "that whatever may be the actual forces in the world at any time, justice and love are rightfully supreme over them all, and that these are so interwoven with the order of things that nothing out of harmony with them can long stand." It is "the imperishable glory of transcendentalism in our country that in the decay and disintegration of the ancient creed," it sounded the high-note "that the soul can in some sense know the object of its worship; that it need not feed on hearsay, and tradition, and arguments, but can have vision." (Philadelphia: _International Journal of Ethics_, 1602 Chestnut St.) REVUE PHILOSOPHIQUE. September, 1890. No. 177. CONTENTS: REMARQUES SUR LE PRINCIPE DE CAUSALITE. By _A. Lalande_.