556 W. L. DAVIDSON : then it stands in the relation of a cause to its effect. Or, is it that which enables us to determine the true place of self-sacrifice, when, in cases of conflict, doubts arise as to how far self-abnega- tion is legitimate ? then it exercises the function of a guide, a regulator, a controller. Or, is it that which broadens our views and widens our sympathies? then it assumes the form of an educator, and has significance for Ethics inasmuch as broadened views make for unselfishness, and sympathy lies at the very root of virtue. The whole question is one of complexity, but one of high interest ; and, as it touches conduct at so many points, it demands in all its branches the careful consideration of the moralist. So, too, with the fourth inquiry, viz., How fares it with Virtue when we view it in connexion with man's ideal future ? In so far as this question is a purely speculative one, many may refuse to enter upon it. But, for all who have faith in the brightness of man's future, and who believe that self-sacrifice is the great means towards the desiderated end, the question is fraught with deep practical import. For the evolutionist, in particular, the consideration of it becomes imperative : and a similar inquiry presents itself to the Christian ethicist in relation, of course, to the doctrine of immortality and " the new heavens and the new earth wherein dwelleth righteousness ". The practical value of it lies here, that men, as matter of fact, are greatly influenced in their conduct by ideals, and the power of an ideal in producing right living depends in turn on the degree in which it can com- mend itself to our acceptance (can fascinate or please), and on the strength of our conviction in the probability of its ultimate realisation. Perhaps we might stop here. But a fifth question becomes legitimate, viz., as to the right adjustment between the virtuous or self-sacrificing part of our nature and the egoistic or self- regarding. And this is the proper place for determining where the standard of adjustment is to be found whether within (as in the conscience) or without (as in the will of the Deity, the Sovereign, the State, &c.) Now, I do not say that these five questions are all mixed up together in every English ethical treatise ; but no English ethical writer is sufficiently careful and distinct at all points, while glar- ing instances of confusion are by no means uncommon. What we want is first a clear handling of the notion ; then after that, and in the light of that separate discussion of the various allied problems. Only thus may we hope to attain clearness and precision, and to reach the end so much desired the scientific treatment of the Ethical branch of mental philosophy. n. Closely connected with the preceding, and indeed part of the same process, but here kept distinct for the sake of emphasis, is
