We have learned that the social will has its foundation in the fundamental impulses and instincts of man. An admirable scholar has suggested that the ultimate root of the regard for cleanliness which more or less characterizes civilized societies may be traced to some such primitive and inexplicable impulse to cleanliness as we observe, for example, in the cat. [Footnote: WESTERMARCK, _Origin and Development of the Moral Ideas_, chapter xxxix.] It must be admitted that it is far more marked in the cat than in the human being. A kitten is much more fastidious than is a baby, and a grown cat would tolerate no powder or rouge. But, assuming that such an instinct exists, even in weak measure, it might easily develop with the development of society. And, as man is a rational being, capable of discovering a connection between cleanliness and hygiene, the duty of cleanliness would acquire a new authority. Dirt becomes no longer merely distasteful; it is recognized as a danger. 153. CONVENTIONAL MORALITY.--There are virtues--taking the traits of character indicated by the names broadly and loosely, and making allowance for all sorts of variations within wide limits--which appear to be recognized as such very generally. Bishop Butler regarded justice, veracity and regard to common good as valued in all societies. Certainly they have served as expressions of the social will in many societies, ancient and modern, primitive and highly civilized. We have seen that the forms under which they appear are not independent of the degree and kind of the development of the society we may happen to be contemplating. [Footnote: See chapter ii.] And we have realized that man is born into a world of ready-made duties which are literally forced upon his attention. He finds himself a member of a family, somebody's neighbor, a resident in a town or village, allotted to a social class, an employer or an employee, a citizen of a state. Justice, veracity and a regard for common good appear to have their value in all these relations; but the manner of their interpretation is not independent of the relations, and the relations with their appropriate demands are relatively independent of the individual will. One cannot ignore these demands and fall back, independently, upon metaphysical theory. Aristotle's claim that a man cannot be unjust to his own child, because the child is a part of himself, and a man cannot be unjust to himself, [Footnote: _Ethics_, Book V, chapter vi, Sec 7.] excites our curiosity. It does not elicit our approval. It is because the vast majority of our duties are so unequivocally thrust upon us that I have been able to touch so lightly, in the last section, upon the duties of the individual. Why dilate upon what everybody knows? Is it not enough to set him thinking about it?