what we say. We seem to regain our intellectual birthright when we are allowed to declare our genuine intent, even in philosophy, instead of begging some kind psychologist to investigate our "meaning" for us, or even waiting for the flux of events to endow us with what "meaning" it will. It is also instructive to have the ethical attitude purified of all that is not ethical and turned explicitly into what, in its moral capacity, it essentially is: a groundless pronouncement upon the better and the worse. Here a certain one-sidedness begins to make itself felt in Mr. Russell's views. The ethical attitude doubtless has no _ethical_ ground, but that fact does not prevent it from having a _natural_ ground; and the observer of the animate creation need not have much difficulty in seeing what that natural ground is. Mr. Russell, however, refuses to look also in that direction. He insists, rightly enough, that good is predicated categorically by the conscience; he will not remember that all life is not moral bias merely, and that, in the very act of recognising excellence and pursuing it, we may glance back over our shoulder and perceive how our moral bias is conditioned, and what basis it has in the physical order of things. This backward look, when the hand is on the plough, may indeed confuse our ethical self-expression, both in theory and in practice; and I am the last to deny the need of insisting, in ethics, on ethical judgments in all their purity and dogmatic sincerity. Such insistence, if we had heard more of it in our youth, might have saved many of us from chronic entanglements; and there is nothing, next to Plato, which ought to be more recommended to the young philosopher than the teachings of Messrs. Russell and Moore, if he wishes to be a moralist and a logician, and not merely to seem one. Yet this salutary doctrine, though correct, is inadequate. It is a monocular philosophy, seeing outlines clear, but missing the solid bulk and perspective of things. We need binocular vision to quicken the whole mind and yield a full image of reality. Ethics should be controlled by a physics that perceives the material ground and the relative status of whatever is moral. Otherwise ethics itself tends to grow narrow, strident, and fanatical; as may be observed in asceticism and puritanism, or, for the matter of that, in Mr. Moore's uncivilised leaning towards the doctrine of retributive punishment, or in Mr. Russell's intolerance of selfishness and patriotism, and in his refusal to entertain any pious reverence for the nature of things. The quality of wisdom, like that of mercy, is not strained. To choose, to love and hate, to have a moral life, is inevitable and legitimate in the part; but it is the function of the part as part, and we must keep it in its place if we wish to view the whole in its true proportions. Even to express justly the aim of our own life we need to retain a constant sympathy with