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for instance, of a “conflict between altruism and egoism,” such as the one that Mr. Spencer discusses in his “Data of Ethics,” and we may draw near to learn how the conflict goes. We shall possibly find the question put thus: If a man in trying to be altruistic were so far to forget himself as to injure his health, or to become so weak as to have no healthy children; if he were to be careless of his property, to let his mind go untrained, or to narrow his own life too much, why then his own objects would be defeated, he would be unable to help anybody, he might do harm, and he could be no genuine altruist. Therefore altruism must not oppose egoism too much, else altruism will defeat itself. On the other hand, we hear, if egoism is extravagant, it will in its turn fail to get its own great end, self-satisfaction. For it is useful to one to have his fellow-members in the social organism well-contented, efficient, and moral. One must try to make them so, that he himself may enjoy the fruits of their happiness. He pays more taxes, and also higher prices for what he buys, if the community as a whole is not contented and happy, as well as healthy and moral. Enlightened selfishness therefore means for him public spirit. His neighbor’s diseases are apt to infect his own family; hence, if enlightened, he will do what he conveniently can to keep his neighbor well. His neighbor’s peace of mind tends to make his own mind peaceful, hence he will help his neighbor out of trouble. Otherwise he would have to live in anxiety, loneliness, weakness, and danger. His life would be hard, and probably his death would