of the introduction, philanthropy was undoubtedly in an unusually active condition. That sensibility, or sentimentalism, which had been introduced in the previous century, had undergone a ripening process, in consequence of which, though now less intense than it had previously been, it was more likely to influence unreflecting people than it had ever been. All three of the ether-claimants had probably been influenced by the desire for gain; but nevertheless they were certainly not insensible to the agapic influences. I doubt if any of the great discoveries ought, properly, to be considered as altogether individual achievements; and I think many will share this doubt. Yet, if not, what an argument for the continuity of mind, and for agapasticism is here! I do not wish to be very strenuous. If thinkers will only be persuaded to lay aside their prejudices and apply themselves to studying the evidences of this doctrine, I shall be fully content to await the final decision. CHARLES S. PEIRCE. FOOTNOTES: [20] How can a writer have any respect for science, as such, who is capable of confounding with the scientific propositions of political economy, which have nothing to say concerning what is “beneficent,” such brummagem generalisations as this? [21] I am happy to find that Dr. Carus, too, ranks Weismann among the opponents of Darwin, notwithstanding his flying that flag. [22] See _Draper’s History of Intellectual Development_, chap. x. [23] Thomson, himself, in his article _Heat_ in the _Encyclopedia Britannica_, never once mentions the name of Clausius. RENAN. A DISCOURSE GIVEN AT SOUTH PLACE CHAPEL, LONDON, OCTOBER, 9, 1892. “Be calm and resigned,” said Renan to his weeping wife. “We undergo the laws of that nature of which we are manifestations. We perish, we disappear, but heaven and earth remain, and the march of time goes on for ever.”