maintaining men's rights, is as much forbidden by our definition of state-duty as is a system of national education, or a religious establishment. Nor is this unavoidable inference really an inconvenient one; however much it may at first seem so. The agency by which these minor wants of society are now satisfied, is not the only agency competent to satisfy them. Wherever there exists a want, there will also exist an impulse to get it fulfilled, and this impulse is sure, eventually, to produce action. In the present case, as in others, that which is beneficial to the community as a whole, it will become the private interest of some part of the community to accomplish. And as this private interest has been so efficient a provider of roads, canals, and railways, there is no reason why it should not be an equally efficient provider of harbours of refuge, lighthouses, and all analogous appliances. Even were there no classes whose private interests would be obviously subserved by executing such works, this inference might still be defended. But there are such classes. Ship-owners and merchants have a direct and ever-waking motive to diminish the dangers of navigation; and were they not taught by custom to look for state-aid, would themselves quickly unite to establish safeguards. Or, possibly, they would be anticipated by a combination of Marine Insurance Offices (themselves protective institutions, originated by self-interest). But inevitably, in some way or other, the numerousness of the parties concerned, and the largeness of the capital at stake, would guarantee the taking of all requisite precautions. That enterprise which built the docks of London, Liverpool, and Birkenhead-which is enclosing the Wash-which so lately bridged the Atlantic by steam-and which is now laying down the electric telegraph across the Channel-might safely be trusted to provide against the contingencies of coast navigation.

PART IV.

CHAPTER XXX.

GENERAL CONSIDERATIONS.

§ 1.

SOCIAL philosophy may be aptly divided (as political economy has been) into statics and dynamics; the first treating of the equilibrium of a perfect society, the second of the forces by which society is advanced towards perfection. To determine what laws we must obey for the obtainment of complete happiness is the object of the one, whilst that of the other is to analyze the influences which are making us competent to obey these laws. Hitherto we have concerned ourselves chiefly with the statics, touching upon the dynamics only occasionally for purposes of elucidation. Now, however, the dynamics claim special attention. Some of the phenomena of progress already referred to need further explanation, and many others associated with them remain to be noticed. There are also sundry general considerations not admissible into foregoing chapters, which may here be fitly included.

§ 2.

And first let us mark, that the course of civilization could not possibly have been other than it has been. Whether a perfect social state might have been at once established; and why, if it might have been, it was not-why for unnumbered ages the world was filled with inferior creatures only-and why mankind were left to make it fit for human life by clearing it of these are questions that need not be discussed here. But

V

given an unsubdued earth; given the being-man, appointed to overspread and occupy it; given the laws of life what they are; and no other series of changes than that which has taken place, could have taken place.

For be it remembered, that the ultimate purpose of creation -the production of the greatest amount of happiness-can be fulfilled only under certain fixed conditions (p. 68). Each member of the race fulfilling it, must not only be endowed with faculties enabling him to receive the highest enjoyment in the act of living, but must be so constituted that he may obtain full satisfaction for every desire, without diminishing the power of others to obtain like satisfaction: nay, to fulfil the purpose perfectly, must derive pleasure from seeing pleasure in others. Now, for beings thus constituted to multiply in a world already tenanted by inferior creatures-creatures that must be dispossessed to make room-is a manifest impossibility. By the definition such beings must lack all desire to exterminate the races they are to supplant. They must, indeed, have a repugnance to exterminating them, for the ability to derive pleasure from seeing pleasure, involves the liability to pain from seeing pain: the sympathy by which either of these results is effected, simply having for its function to reproduce observed emotions, irrespective of their kind. Evidently, therefore, having no wish to destroy-to destroy giving them, on the contrary, disagreeable sensations-these hypothetical beings, instead of subjugating and overspreading the earth, must themselves become the prey of pre-existing creatures, in whom destructive desires predominate. How then are the circumstances of the case to be met? Evidently the aboriginal man must have a constitution adapted to the work he has to perform, joined with a dormant capability of developing into the ultimate man when the conditions of existence permit. To the end that he may prepare the earth for its future inhabitants-his descendants, he must possess a character fitting him to clear it of races endangering his life, and races occupying the space required by mankind. Hence he must have a desire to kill, for it is