realises as in itself all the life and reality which in its earlier stage of soul it only was and felt itself naturally to be. But on this stage of free intelligence it is no longer bound up with its natural being in such a way as to feel itself a fixed and restricted centre, sunk in the living environment so as to see no further, and to deem itself in its seclusion the permanent reality, the exclusive fact. It is no longer exclusive and self-concentrated, but inclusive and all-embracing. It is no longer a mere consciousness--a mere receptive and synthetic unity of apperception--but a reason and a mind. And a reason and a mind already refuse to be narrowed and confined by the same limits as seem appropriate to the soul. In the province of free self-realised intelligence we at least seem to occupy a ground on which others can equally come,--to have nothing peculiar or merely individual. In Knowledge, which is reasoned perception, and in Will, which is reasoned impulse, there is a king's highway, a public forum, where souls meet and converse and perform a collective work;--and in both _mere_, i. e. essentially restricted, individuality is at a discount[8]. Such would be the course of development if we looked at it only in the inwardness or subjectivity of psychical, conscious, and intelligent life. But an analogous or parallel development may be observed if we look at man as an active, i. e. a practical and moral being, a being who makes Nature his own, stamps it with his title of possession, and who gives to his fellowship with other souls an objective, outward existence in the forms and institutions of social life. Here too his first achievement is the affirmation of his individuality, the distinction in outward and tangible shape of the Mine from the Thine: the creation of property, and the projection of himself in a world of mutually-recognised personalities. As the individual soul in the inner life, so the personal being with its property is the solid, insoluble basis of the life in public--the field of social ethics. The same instinct, which in its dread of dissolution clings to the perpetuity of the inner nucleus of soul, upholds the other as containing the stable and eternal security of all social well-being. The immortality of soul in the inner world: the sacro-sanctity of property in the outer. But if these postulates are to be permitted, if individuality and personality are to abide, they must, in the one case as in the other, bow to the law of development, the law of history and of life. They must correct themselves, re-adjust themselves,--include what they excluded, and re-combine their elements, transmute themselves into what we have, after Hegel, called their _truth_: must redintegrate themselves with suppressed correlatives, and carry out their implications of larger unity. The soul, exclusive and fast-clad in its mere organic vestment, in which it is as yet only the name and