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 When he opposes in these words the conclusions of his synthetic philosophy to those of Auguste Comte, he arrives at very nearly the same conclusion as Proudhon and Bakunin. More than that, the very methods of argumentation and the illustrations resorted to by Herhert Spencer (daily supply of food, post-office, and so on) are the same which we find in the writings of the Anarchists. The channels of thought were the same, although both were unaware of each other's endeavours.

Again, when Mr. Spencer so powerfully, and even not without a touch of passion, argues (in his Appendix to the third edition of the Data of Ethics) that human societies are marching towards a state when a further identification of altruism with egoism will be made "in the sense that personal gratification will come from the gratification of others;" when he says that "we are shown, undeniably, that it is a perfectly possible thing for organisms to become so adjusted to the requirements of their lives, that energy expended for the general welfare may not only be adequate to check energy expended for the individual welfare, but may come to subordinate it so far as to leave individual welfare no greater part than is necessary for maintenance of individual life"—provided the conditions for such relations between the individual and the community be maintained —he derives from the study of nature the very same conclusions as the forerunners of Anarchy, Fourier and Robert Owen, derived from a study of human character.

When we see further Mr. Bain so forcibly elaborating the theory of moral habits, and the French philosopher, M. Guyau, unveiling in a most remarkable work the basis of Morality without Obligation or Sanction; when J. S. Mill so sharply criticises representative