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put forward. Every one gets some experience of society and has an opportunity to make some observations of social phenomena. I believe, however, that any one who studies sociology will be very loath to give opinions on social topics which lead him far away from the most primary facts and doctrines of political economy or the simplest maxims of statecraft. We do not indeed lack those who are far more ambitious. I am not quite sure how much is intended in that clever satire, "The Revolt of Man," when the women who have come to rule the world and have destroyed civilization and lowered the population, are represented as chiefly interested in politics and political and social economy. If it means that people who are fond of talking a great deal in proportion to the working and thinking they do, are prone to pitch upon social and economic topics, there is a great basis of truth under the satire. All the world-reformers, the philanthropists, the friends of humanity, and in general the class of those who are anxious to mind their neighbors' business, pitch upon sociological topics with especial avidity. It is a broad and expansive sensation to feel one's self telling one's neighbor how he ought to live. It must be sublime to have the consciousness that one is capable of setting the world straight. A religious teacher, who speaks in the name of a creed of religious dogmas, does not believe that he is speaking for himself, but thinks that he is bringing a message of authority to a world lost and blind in the midst of perplexities; but one who speaks only in the name of an ethical philosophy or a sentimental desire for reform has no standards or guidance whatever. The orthodox preacher may insist strongly on the authority and absolute value of his message, but the a priori philosopher can only establish arbitrary points of departure and arbitrary deductions.