In relation to the Morality of Nations, Professor Sorley says that the relations of the state, diplomatic or military, with other states may be compared with the relations of one individual to another, but the two sets of relations are not the same. A crime is an act punishable by law, and it is absurd therefore to speak as if the state, acting legally, could commit a crime. But if theft ceased to be a crime it would be as much an offense against morality as before. Taxation to which the taxed have not consented and unfair taxation cannot be regarded as theft, as some suppose. Individual morality becomes mixed with national morality when those through whom the state acts act for themselves and for their own interests, instead of for the common good. Within a nation the state is above all individuals, but there is no corresponding superior power over nations. What remains is a general obligation upon states to observe justice in their dealings with one another. National morality differs from individual morality in that a nation’s first duty may be said to be to itself. There is no selfishness, there is only patriotism, in its recognising the fact and acting upon it. The intercourse of nations can only reach a full measure of development under a common moral law, which recognises the rights of one nation as of equal value with the rights of any other. Mr. Ward points out, that Mill, in his exposition of what he called Ethology, or the Exact Science of Human Nature, repeated in all the issues of his “Logic,” remarks that Ethology must first proceed deductively. The laws of the formation of character “are derivative laws, resulting from the general laws of mind, and are to be obtained by deducing them from those general laws.” There was a want of clearness in Mill’s conception of an individual. The notion of a Self proved, on his own admission, “the real stumbling block” to his psychological theory. In discussing the influence of remarkable men, Mill allows that “whatever depends on the peculiarities of individuals, combined with the accidents of the positions they hold, is necessarily incapable of being foreseen.” When we attempt to estimate the influence of circumstances on individuals, we must often know how the circumstances appear to _them_,—this personal equation so to say is frequently incalculable. In the main, says Mr. Black, sin exists intimately in, or as an inseparable affection or potentiality of, the person as a whole, and to discourage it is to discourage the person, and tantamount, therefore, to discouraging his goodness as well. At this point the division of sin into vice and immorality becomes essential to a rational solution. Immorality is crime against living moral agents. Vice may be defined as the spending of the forces of one’s own life to the detriment of its moral capabilities.