he names EARNESTNESS, or Zeal, and MORAL PURPOSE, meaning that
everything whatsoever should be done for _moral ends_.

V.--The relation of Ethics to Politics in Whewell's system is one of
intimacy, and yet of independence. The Laws of States supply the
materials of human action, by defining property, &c., for the time
being; to which definitions morality must correspond. On the other
hand, morality supplies the Idea, or ideal, of Justice, to which the
Laws of Society should progressively conform themselves. The Legislator
and the Jurist must adapt their legislation to the point of view of the
Moralist; and the moralist, while enjoining obedience to their
dictates, should endeavour to correct the inequalities produced by
laws, and should urge the improvement of Law, to make it conformable to
morality. The Moral is in this way contrasted with the _Jural_, a
useful word of the author's coining. He devotes a separate Book,
entitled 'Rights and Obligations,' to the foundations of Jurisprudence.
He makes a five-fold division of Rights, grounded on his classification
of the Springs of Human Action; Rights of _Personal Security, Property,
Contract, Marriage, Government_; and justifies this division as against
others proposed by jurists.

VI.--He introduces the Morality of Religion as a supplement to the
Morality of Reason. The separation of the two, he remarks, 'enables us
to trace the results of the moral guidance of human Reason consistently
and continuously, while we still retain a due sense of the superior
authority of Religion.' As regards the foundations of Natural and
Revealed Religion, he adopts the line of argument most usual with
English Theologians.

JAMES FREDERICK FERRIER. [1808-64.]

In his 'Lectures on Greek Philosophy' (Remains, Vol. I.), Ferrier has
indicated his views on the leading Ethical controversies.

These will appear, if we select his conclusions, on the three following
points:--The Moral Sense, the nature of Sympathy, and the Summum Bonum.

1. He considers that the Sophists first distinctly broached the
question--What is man by nature, and what is he by convention or
fashion?

'This prime question of moral philosophy, as I have called it, is no
easy one to answer, for it is no easy matter to effect the
discrimination out of which the answer must proceed. It is a question,
perhaps, to which no complete, but only an approximate, answer can be
returned. One common mistake is to ascribe more to the