according to which the masters live in luxuriously furnished rooms, while their servants have mean quarters in the attics, is immoral from the point of view of the well-being of the masters themselves. The crowded servants’ quarters are a nest of all sorts of infection, which may spread in the families of the masters. Very often people who think that they are following the rules of exact hygiene contract diseases without knowing that the infection has come from their servants. Anger gives us another example. It is certainly harmful to the health, and so should be controlled in the interest of the bad-tempered person himself. Fits of rage are frequently followed by ruptures of blood-vessels, and by diabetes, and even cataracts have developed after some violent passion. Luxurious habits are also well known to be harmful to the health. Heavy meals, evenings passed in the theatre and in society may seriously affect activity of the organs. Moreover, the luxury of some people is often the cause of misery to others. The knowledge that luxurious habits shorten life and prevent man from reaching the greatest happiness may warn people against luxury better than the appeal to the feeling of sympathy. As it is a fact that most men guide their lives generally from egoistic motives, any theory of morality which is to be put into practice must reckon seriously with this factor. All other systems have recognised it. In the Sermon on the Mount, which is a summary of Christian morality, each moral act is recognised on the ground that it will bring some reward or obviate some punishment. “Rejoice,” said Jesus, “and be exceeding glad; for great is your reward in heaven” (Matt. v., 12). “Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven” (Matt. vi., 1). “That thine alms may be in secret; and thy Father which seeth in secret himself shall reward thee openly” (Matt. vi., 4). “Judge not, that ye be not judged” (Matt. vii., 1). “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matt. vi., 15). Jesus had no high opinion of the influence of altruism on human conduct. Herbert Spencer in his treatise on morality (_The Data of Ethics_) also insists that laws of conduct, to be of general application, must not require men to make too great sacrifices, as otherwise the best teaching would remain a dead letter. He imagines, however, that in the future the human race will be so much improved that moral conduct will become instinctive, needing no compulsion. The English philosopher presents a view of the future of the human race totally at variance with the Kantian conception. Instead of human beings becoming filled with a sense of duty opposed to their natural instincts, the world will be peopled with men acting morally from inclination, so making the world delightful.