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 whether goodness can, in the end, be self-consistent and be real, we are not concerned merely with the relation between virtue and selfishness. For suppose that there is no difference between these two, except merely for our blindness, yet, possessing this first crown of our wishes, we have still not solved the main problem. It will certainly now be worth my while to seek the good of my neighbour, since by no other course can I do any better for myself, and since what is called self-sacrifice, or benevolent action, is in fact the only possible way to secure my advantage. But then, upon the other hand, a mere balance of advantage, however satisfactory the means by which I come to possess it, is most assuredly not the fulfilment of my desire. For the desire of human beings (this is surely a commonplace) has no limit. Goodness, in other words, must imply an attempt to reach perfection, and it is the nature of the finite to seek for that which nothing finite can satisfy. But, if so, with a mere balance of advantage I have not realized my good. And, however much virtue may be nothing in the world but a refined form of self-seeking, yet, with this, virtue is not one whit the less a pursuit of what is inconsistent and therefore impossible. And goodness, or the attainment of such an impossible end, is still self-contradictory.

Further, since it seems necessary for me not to be ashamed of platitude, let me call the attention of the reader to some evident truths. No existing social organism secures to its individuals any more than an imperfect good, and in all of them self-sacrifice marks the fact of a failure in principle. But even in an imaginary society, such as is foretold to us in the New Jerusalem of Mr. Spencer, it is only for thoughtless credulity that evil has vanished. For it is not easy to forget that finite beings are physically subject to accident, or easy to believe that this their natural essence is somehow to be