must, as its ultimate object, lie at the root of everything done, or left undone, is either that of the doer himself, or that of some other person, whose r�le with reference to the action is passive. Conduct in the first case is necessarily egoistic, as it is impelled by an interested motive.

And this is not only true when men — as they nearly always do — plainly shape their acts for their own profit and advantage; it is equally true when from anything done we expect some benefit to ourselves, no matter how remote, whether in this or in another world. Nor is it less the fact when our honour, our good name, or the wish to win the respect of some one, the sympathy of the lookers on, etc., is the object we have in view; or when our intention is to uphold a rule of conduct, which, if generally followed, would