Thus, Kant, whose doctrine will be more fully considered later, [Footnote: Chapter xxix.] holds that man's reason promulgates a law which takes no account of the impulses and desires of man. Thus, also, Henry Sidgwick, who differs from Kant in making the attainment of happiness the goal of human endeavor, and who, consequently, is not tempted to disregard the desires of man, yet refers to the reason independently certain maxims, which he regards as self-evident, touching our own good and the good of our neighbor. [Footnote: _The Methods of Ethics_, chapter iii.] There are certain considerations which appear to favor the view that the reason is a faculty which may be regarded as an independent law-giver. A man may be possessed of great intelligence; he may be well-informed, acute in his reasonings, and consistent in his strivings to attain some comprehensive end, which, on the whole, appears congruous to his nature, such as it is. Yet we may regard him as highly unreasonable. Judged by some higher standard which we look upon as approved by reason, he is found to fall short. Is reason, then, synonymous with intelligence? Or is it something more--the source of an ultimate standard of action, intuitively known, and by which all man's actions must be judged? Upon this question light will be thrown in the pages following. PART V THE SOCIAL WILL CHAPTER XVII CHARACTERISTICS OF THE SOCIAL WILL 61. WHAT IS THE SOCIAL WILL?--The social will is not a mysterious entity, separate and distinct from all individual wills. It is their resultant. The resultant of two or more physical forces is a force; it has a character and may be described. The resultant of individual wills in interaction is a will with a given character which it is of no small importance for the moralist to comprehend. This will presents aspects closely analogous to those presented by the will of the individual. Thus, to begin with, a community of men may be said to will a vast number of things which have never been made by the members of the community the object of conscious reflection. It may unthinkingly move along the groove made for it by tradition. It may be intellectually upon so low a plane that even the possibility of acting in other ways does not occur to it. Nevertheless, ways of action thus unthinkingly pursued cannot properly be said to be beyond the voluntary control of the community. A new situation may draw attention to the fact that they are unsatisfactory, lead to critical examination, to inhibition, to deliberate change. Between the passive acceptance of actions prescribed by tradition and deliberate conscious choice in the presence of recognized alternatives there is no clear line of demarcation.