the domain of moral valuations — they are still ULTRA-MORAL. A sympathetic action, for instance, is neither called good nor bad, moral nor immoral, in the best period of the Romans; and should it be praised, a sort of resentful disdain is compatible with this praise, even at the best, directly the sympathetic action is compared with one which contributes to the welfare of the whole, to the RES PUBLICA.

After all, “love to our neighbour” is always a secondary matter, partly conventional and arbitrarily manifested in relation to our FEAR OF OUR NEIGHBOUR. After the fabric of society seems on the whole established and secured against external dangers, it is this fear of our neighbour which again creates new perspectives of moral valuation. Certain strong and dangerous instincts, such as the love of