is
connection between external and internal peacefulness on the one hand,
and superior morality on the other, are of various races. In the Indian
Hills are found some who are by origin Mongolian, Kelarian, Dravidian;
in the forests of Malacca, Burma, and in secluded parts of China exist
such tribes of yet other bloods; in the East Indian archipelago are
some belonging to the Papuan stock; in Japan there are the amiable
Ainos, who have no traditions of internecine strife; and in North Mexico
exists yet another such people unrelated to the rest, the Pueblos. Our
author holds that no more conclusive proof could be wished than that
supplied by these isolated groups of men, who, widely remote in locality
and differing in race, are alike in the two respects that circumstances
have long exempted them from war, and that they are now organically
good. May we not reasonably infer, asks Mr. Spencer, in conclusion, that
the state reached by these small, uncultured tribes may be reached by
the great cultured nations, when the life of internal amity shall be
unqualified by the life of external enmity?

We bring to an end our review of the "Synthetic Philosophy" by pointing
out that the ethical doctrine constituting the culmination of the system
which is set forth in the "Principles of Ethics" is fundamentally a
corrected and elaborated version of the doctrine propounded in "Social
Statics" issued as long ago as 1850. The correspondence between the two
works is shown not only by the coincidence of their constructive
divisions, but also by the agreement of their cardinal ideas. As in the
one, so in the other, Man, in common with lower creatures, is held to be
capable of indefinite change by adaptation to conditions. In both he is
regarded as undergoing transformation from a nature appropriate to his
aboriginal wild life, to a nature appropriate to a settled civilized
life; and in both this transformation is described as a moulding into a
form fitted for harmonious co-operation. In both works, too, this
moulding is said to be effected by the repression of certain primitive
traits no longer needed, and the development of needful traits. As in
the first work, so in this last, the great factor in the progressive
modification is shown to be sympathy. It was contended in "Social
Statics," as it is contended in the "Principles of Ethics," that
harmonious social co-operation implies that limitation of individual
freedom which results from symp