The phrase "philosophy of history" is at present somewhat in disrepute. It enjoys much the same unpopularity among historians as does the term "metaphysics" among scientists, and probably for the same reason. It is assumed that such a discipline must either violate or exceed the facts in the interests of some _a priori_ conception. Doubtless some philosophies of history have been guilty of this charge; but they do not, I am sure, exhaust the possibilities in the case. In the present chapter I shall present an outline of what might fairly be regarded as a philosophy of history, but which nevertheless does no more than attempt a precise definition of principles which even the historian is forced to employ. I shall not attempt to define the task of history, except in the broadest terms. The form which its results should finally assume is a matter of dispute among historians themselves. But it is at least possible to indicate the field of history in terms that will command general assent. In the first place, history deals with change, with the temporal sequence of events; and in the second place, it confines itself to such events as belong to what is called human conduct. Entirely apart from theories of method or technique, it seems clear that any established fact falling within this description belongs properly to that body of knowledge which we call history. I wish especially to call attention to the fact that history deals with _human conduct_. It deals, in other words, with actions which serve interests; with needs, desires, and purposes as these are fulfilled or thwarted in the course of time. Its subject-matter, therefore, is moral. It describes the clash of interests, the failure or success of ambition, the improvement or decay of nations; in short, all things good and evil in so far as they have been achieved and recorded. And the broader the scope of the historian's study the more clearly do these moral principles emerge. The present-day emphasis on the accurate verification of data somewhat obscures, but does not negate the fact, that every item of detail is in the end brought under some judgment of good or evil, of gain or loss in human welfare. All history is virtually a history of civilization; and civilization is a moral conception referring to the sum of human achievement in so far as this is pronounced good.