possible rational beings; because I should have treated my rival only as a means, and not at the same time as an end.” Or, following Fichte, he may deliver himself as follows: “Every human life is a means towards realising the moral law; consequently, I cannot, without being indifferent to this realisation, destroy a being ordained to do his part in effecting it.” — (Sittenlehre, p. 373.) (This scruple, be it observed in passing, he might well overcome by the hope of soon producing a new instrument of the moral law, when once in possession of his beloved.) Or, again, he may speak after the fashion of Wollaston: “I considered that such an action would be the expression of a false tenet.” Or like Hutcheson: “The Moral Sense, whose perceptions, equally with those of every other sense, admit of no final