Thus I do not think that it is possible to represent the reasonableness of action as consisting in its guidance by right calculation of the means to an end, not even to the alleged simple and universal end of pleasure. At the same time, this view has one essential element of truth, that is the recognition that a positive impulse or claim can only be combated or defeated by a positive impulse or claim. The view goes so far indeed as to say that one form of a general impulse can only be combated by another form of that same impulse through the discrepancy of the alternative means to its attainment. However this may be, so much does seem clear, viz. that reasonableness cannot be, as popular language tends to make it, something purely negative and prohibitive. Its negative aspect must be secondary, and according to the suggestions furnished by the notions we have been examining, must arise out of a discrepancy between two sets of means to the same acknowledged or accepted end. This I think is solid ground, so far that we are bound to deduce the negative side of reasonableness from a positive nature, whether a general relation to one and the same purpose, or relations to different purposes. We have learnt, on the other hand, to distrust the absolute distinction between means and end. 2. Now I turn for a moment to what I may describe as _maxims_ of reasonableness. I will not call them “A priori principles,” because such an expression raises a question about the nature of experience which does not concern the point before us. But I do treat them as characteristic of a view which explains reasonableness rather by rules than by purposes; and it seems to follow from this that the rule must be alleged to be self-evident, because if they were derivative, they would most naturally be derivative from purposes. But in the history of speculation of course the same principle may be recommended at one time as analogous to an axiom of the reasoning power, and at another time as involved in the purposes which are recognised as good. Even the same writer may combine both views. Now if such principles are supported as constituting the reasonableness of action, either because connected with the predominance of the speculative intelligence, or because of an analogy between such principles and any axioms acceptable to the speculative intelligence, I believe that this support of them is due to a sheer confusion. I take two only, as illustrations, one of each type I have mentioned.