relationships which we call duties are consolidated after the manner of a just condition of things, as well as being held by mind to be fixed determinations. Because these duties do not merely appear to hold good in a general sense, but are also recognized in my conscience as having the character of the universal, the harmony of the rational will and reality is established. On the one hand, the objective system of freedom as necessity exists, and, on the other, the rational in me is real as conscience. The Stoic principle has not yet reached to this more concrete attitude, as being on the one hand abstract morality, and, on the other, the subject that has a conscience. The freedom of self-consciousness in itself is the principle, but it has not yet attained to its concrete form, and its relation to happiness exists only in its determination as indifferent and contingent, which relation must be given up. In the concrete principle of rationality the condition of the world, as of my conscience, is not, however, indifferent. This is a general description of Stoic morality; the main point is to recognize its point of view and chief relationships. Because in the Roman world a perfectly consistent position, and one conformable to existing conditions, has attained to the consciousness of itself, the philosophy of the Stoics has more specially found its home in the Roman world. The noble Romans have hence only proved the negative, an indifference to life and to all that is external; they could be great only in a subjective or negative manner—in the manner of a private individual. The Roman jurists are also said to have been likewise Stoic philosophers, but, on the one hand, we find that our teachers of Roman law only speak ill of Philosophy, and, on the other, they are yet sufficiently inconsistent to state it to the credit of the Roman jurists that they were philosophers. So far as I understand law, I can find in it, among the Romans, nothing either of thought, Philosophy or the Notion. If we are to call the reasoning of the understanding logical thought, they may indeed be held to be philosophers, but this is also present in the reasoning of Master Hugo, who certainly does not claim to be a philosopher. The reasoning of the understanding and the philosophic Notion are two different things. We shall now proceed to what is in direct contrast to the Stoic philosophy, Epicureanism. B. EPICURUS.