On this fundamental basis, Mr. Spencer rests his system of absolute ethics and relative ethics. Relative ethics are those by which, allowing for the friction of an incomplete life and the imperfections of existing natures, we may ascertain with approximate correctness what is the relatively right. This is often exceedingly difficult, because two cases are rarely the same in all their circumstances. But absolute ethics are the ideal ethical truths, expressing the absolutely right. Such a system of ideal ethical truths, which must have precedence over relative ethics, is reached only when there has been, in conformity with the laws of evolution in general, and in conformity with the laws of organization in particular, an adaptation of humanity to the social state, changing it in the direction of an ideal congruity. But, as in relative ethics, the production of happiness or pleasure is the aim, however imperfectly accomplished, so in the ideal state the aim is the same, the difference being that in the latter the accomplishment of happiness or pleasure and the exclusion or prevention of pain are complete.

Sophereus. And do I understand you that in this system of ethics the idea of a moral law proceeding from and consisting of the command of a Supreme Lawgiver is left out?

Kosmicos. Certainly it is. Did I not just now read to you from Mr. Spencer's preface his complete rejection of the supposed sacred origin of moral injunctions, and what he says of the necessity for the secularization of morals to take the place of that system which is losing its authority?

Sophereus. And this philosopher is the same writer who negatives the idea of any creation of organic life, and who also negatives the idea that the human mind is an existence of a spiritual nature, owing its existence to a Creator?

Kosmicos. Undoubtedly; we have gone over all that ground.

Sophereus. And he is the same philosopher who denies the existence of a Supreme Being, Creator, and Governor of the universe?

Kosmicos. Perhaps you may call it denial, although what he maintains is that we know, and can know, nothing on the subject of a personal God.

Sophereus. Very well. I will reflect upon all this until we meet again.