After J. S. Mill, the only other living champion of the Utilitarian school who demands special notice here is Professor BAIN. This subtle, various, and accomplished writer, while agreeing with Hume and Mill in reverting to the old Socratic principle of original benevolent instincts in man, and thus denying pure externalism in one important part of the human soul, is nevertheless upon the whole a much more thorough-going and consistent externalist than Mr. Mill; so thorough, indeed, as not to have hesitated to assert, in the most unqualified language, that conscience in the breast is a mere reflection of the external model in the statute-book, instead of the statute-book being, as the Idealists teach, a very fragmentary and inadequate projection from the moral pattern in a normal conscience. This revival of Hobbism in one of its extreme forms is not likely to meet with much acceptance in a country where the popular conscience, from long centuries of combined Christian and chivalrous culture, has attained a very high degree of refined sensibility; and the numerous admirers of Mr. Mill, who are grateful to that gentleman for the skill with which he has disposed the ethics of Empiricism in the drapery of Idealism, will scarcely be thankful to Mr. Bain for presenting their pet system in the naked prose of its early cradle. The acute northern professor would certainly have {333} been more consistent, though less amiable, if he had asserted in its broadest form the Hobbesian doctrine of an original war of all against all; and he would have found no greater difficulty in evolving from the primeval tiger a Xavier or a Howard, than others have found in elevating the primeval monkey into a Newton or La Place. We have now concluded our proposed survey of the Utilitarian philosophy, and the result may be summarily stated thus:--Utilitarianism generally is a method of thinking which, while professing to clear up dim ideas, brings confusion and disorder into every region of human thought and action; and specially-- 1. Which, by deriving thought from mere sensation, by deducing the one from the many, instead of the many from the one, and thus reducing mind to a mere blank impressibility, confounds the essential distinction between necessary and contingent truth, and renders all science impossible. 2. Which, by confounding causation with sequence, pulls up philosophy by the roots, disembowels theology of all substance, and freezes the breath of all natural piety. 3. Which, in the realm of the fine arts, for the harmonies and congruities of eternal reason, substitutes the arbitrary associations of ephemeral fashion, local habit, and individual conceit. 4. And which, in the all-important science of human life, degrades morality from a manifestation of true expression, pure emotion, and lofty purpose, into a low consideration and a slippery calculation of external consequences.