Ethics are based on Uniformity.--I have already observed that to deal with men as a means of influencing their actions implies that these actions are a product of character and circumstances; and that moral reprobation and responsibility cannot exist unless we assume the efficacy of certain special means of influencing character. It is not necessary to point out that such considerations involve that uniformity of nature which underlies the possibility of even unconscious adaptations to experience, of language, and of general conceptions and statements. It may be asked, 'Are you quite sure that these observed uniformities between motive and action, between character and motive, between social influence and change of character, are absolutely exact in the form in which you state them, or indeed that they are exact laws of any form? May there not be very slight divergences from exact laws, which will allow of the action of an "uncaused will," or of the interference of some "extra-mundane force"?' I am sure I do not know. But this I do know: that our sense of right and wrong is derived from such order as we can observe, and not from such caprice of disorder as we may fancifully conjecture; and that to whatever extent a divergence from exactness became sensible, to that extent it would destroy the most widespread and worthy of the acquisitions of mankind. The Final Standard.--By these views we are led to conclusions partly negative, partly positive; of which, as might be expected, the negative are the most definite. First, then, Ethic is a matter of the tribe or community, and therefore there are no 'self-regarding virtues.' The qualities of courage, prudence, etc., can only be rightly encouraged in so far as they are shown to conduce to the efficiency of a citizen; that is, in so far as they cease to be self-regarding. The duty of private judgment, of searching after truth, the sacredness of belief which ought not to be misused on unproved statements, follow only on showing of the enormous importance to society of a true knowledge of things. And any diversion of conscience from its sole allegiance to the community is condemned à priori in the very nature of right and wrong. Next, the end of Ethic is not the greatest happiness of the greatest number. Your happiness is of no use to the community, except in so far as it tends to make you a more efficient citizen--that is to say, happiness is not to be desired for its own sake, but for the sake of something else. If any end is pointed to, it is the end of increased efficiency in each man's special work, as well as in the social functions which are common to all. A man must strive to be a better citizen, a better workman, a better son, husband, or father. Again, Piety is not Altruism. It is not the doing good to others as others, but the service of the community by a member of it, who loses in that service the consciousness that he is anything different from the community.