In every proposition whose bearing is universal (and such are all the propositions of philosophy), the acts of the subject and their consequences throughout eternity should be included in the formula. If _M_ {98} represent the entire world _minus_ the reaction of the thinker upon it, and if _M_ + _x_ represent the absolutely total matter of philosophic propositions (_x_ standing for the thinker's reaction and its results),--what would be a universal truth if the term x were of one complexion, might become egregious error if _x_ altered its character. Let it not be said that _x_ is too infinitesimal a component to change the character of the immense whole in which it lies imbedded. Everything depends on the point of view of the philosophic proposition in question. If we have to define the universe from the point of view of sensibility, the critical material for our judgment lies in the animal kingdom, insignificant as that is, quantitatively considered. The moral definition of the world may depend on phenomena more restricted still in range. In short, many a long phrase may have its sense reversed by the addition of three letters, _n-o-t_; many a monstrous mass have its unstable equilibrium discharged one way or the other by a feather weight that falls. Let us make this clear by a few examples. The philosophy of evolution offers us to-day a new criterion to serve as an ethical test between right and wrong. Previous criteria, it says, being subjective, have left us still floundering in variations of opinion and the _status belli_. Here is a criterion which is objective and fixed: _That is to be called good which is destined to prevail or survive_. But we immediately see that this standard can only remain objective by leaving myself and my conduct out. If what prevails and survives does so by my help, and cannot do so without that help; if something else will prevail in case I alter my conduct,--how can I possibly now, conscious of alternative courses of action open before me, either of which {99} I may suppose capable of altering the path of events, decide which course to take by asking what path events will follow? If they follow my direction, evidently my direction cannot wait on them. The only possible manner in which an evolutionist can use his standard is the obsequious method of forecasting the course society would take _but for him_, and then putting an extinguisher on all personal idiosyncrasies of desire and interest, and with bated breath and tiptoe tread following as straight as may be at the tail, and bringing up the rear of everything. Some pious creatures may find a pleasure in this; but not only does it violate our general wish to lead and not to follow (a wish which is surely not immoral if we but lead aright), but if it be treated as every ethical principle must be treated,--namely, as a rule good for all men alike,--its general observance would lead to its