n the great
cultivated nations of the future, the life of amity will unqualifiedly
prevail. The Ethics of Individual Life shows the application of moral
judgments to all actions which affect individual welfare. The very fact
that some deviations from normal life are now morally disapproved, implies
the existence of both egoistic and altruistic sanctions for the moral
approval of all acts which conduce to normal living and the disapproval of
all minor deviations, though for the most part these have hitherto remained
unconsidered. Doubtless, however, moral control must here be somewhat
indefinite; and even scientific observation and analysis must leave the
production of a perfectly regulated conduct to "the organic adjustment of
constitution to [social] conditions."

The Ethics of Social Life includes justice and beneficence. Human justice
emerges from sub-human or animal justice, whose law (passing over gratis
benefits to offspring) is "that each individual shall receive the benefits
and evils of its own nature and its consequent conduct." This is the law
of human justice, also, but here it is more limited than before by the
non-interference which gregariousness requires, and by the increasing need
for the sacrifice of individuals for the good of the species. The egoistic
sentiment of justice arises from resistance to interference with free
action; the altruistic develops through sympathy under social conditions,
these being maintained meanwhile by a "pro-altruistic" sentiment, into
which dread of retaliation, of social reprobation, of legal punishment, and
of divine vengeance enter as component parts. The idea of justice emerges
gradually from the sentiment of justice: it has two elements, one brute or
positive, with inequality as its ideal, one human or negative, the ideal
of which is equality. In early times the former of these was unduly
appreciated, as in later times the latter, the true conception includes
both, the idea of equality being applied to the limits and the idea of
inequality to the benefits of action. Thus the formula of justice becomes:
"Every man is free to do that which he wills, provided he infringes not the
equal freedom of any other man "--a law which finds its authority in the
facts, that it is an _a priori_ dictum of "consciousness after it has been
subject to the discipline of prolonged social life," and that it is also
deducible from the conditions of the maintenance of life at large and of
soc