Maeterlinck may not be classed unreservedly as a radical individualist. For whereas a philosophy like that of Nietzsche takes no account of the "much-too-many," who according to that great fantasist do not interest anybody except the statistician and the devil, Maeterlinck realizes the supreme importance of the great mass as the ordained transmitters of civilization. The gulf between aristocratic subjectivism, devoted single-mindedly to the ruthless enforcement of self-interest, and, on the other hand, a self-forgetful social enthusiasm, is bridged in Maeterlinck by an extremely strong instinct for justice and, moreover, by his firm belief--at least for the time being--that the same strong instinct exists universally as a specific trait of human nature. By such a philosophy Justice, then, is discerned not as a supra-natural function, but as a function of human nature as distinguished from nature at large. The restriction is made necessary by our knowledge of the observable operations of nature. In particular would the principle of heredity seem to argue against the reign of justice in the administration of human destinies, inasmuch as we find ourselves quite unable to recognize in the apportionment of pleasure and pain anything like a due ratio of merit. And yet Maeterlinck realizes that perhaps nature measures life with a larger standard than the individual's short span of existence, and warns us in his essay on "Justice" not to indulge our self-conceit in a specious emulation of ways that are utterly beyond our comprehension. After all, then, our poet-philosopher succeeds _foro conscientiæ_ in reconciling his cult of self with devotion to the common interest. Morality, in that essay, is defined as the co-ordination of personal desire to the task assigned by nature to the race. And is it not true that a contrary, that is, ascetic concept of morality reduces itself to absurdity through its antagonism to that primal human instinct that makes for the continuity of life? * * * * * From the compromise effected between two fairly opposite ethical principles, there emerges in the works of this period something akin to a socialistic tendency. It is organically related to the mystical prepossession of the author's manner of thinking. Maeterlinck gratefully acknowledges that by the search-light of science the uppermost layers of darkness have been dispelled; but realizes also that the deep-seated central enigma still remains in darkness: as much as ever are the primordial causes sealed against a glimpse of finite knowledge. We have changed the names, not the problems. Instead of God, Providence, or Fate, we say Nature, Selection, and Heredity. But in reality do we know more concerning Life than did our ancestors?