Morality is either racial or individual. Race morality is largely an outgrowth of custom. Duty, according to Ward, is conduct favorable to race safety, while virtue is “an attitude of life and character consistent with the preservation and continuance of man on earth.”[XVII-32] Individual morality on the other hand, is based on altruism. Altruism is the expenditure of energy in behalf of other individuals, and involves the power of representing the psychic states of others to one’s self. Morality leads to humanitarianism, whose aim is meliorism. Meliorism aims to reorganize society so that the minimum pain and the maximum enjoyment may be insured. Meliorism is a non-sentimental improvement or amelioration of the human or social state.[XVII-33] Ward holds that the esthetic forces consist of a desire for open or deep-seated symmetrical forms. Behind a landscape which at first appears irregular and jagged, there is a fundamental symmetry and balance. Sculpture, painting, and landscape-gardening are largely imitations of nature. Architecture, however, emphasizes straight lines, regular curves, and other symmetrical and geometrical figures.[XVII-34] Because of the invention of popular musical instruments, music is open to and enjoyed by the common people. No such invention, unfortunately, has taken place in the fields of painting and sculpture. These realms are limited to the highest geniuses and “their choicest productions appropriated by the few who combine wealth with taste.”[XVII-35] The intellectual forces are chiefly the desires to know. These desires are three-fold: (1) to acquire knowledge, (2) to discover truth, and (3) to impart information.[XVII-36] The desire to acquire knowledge is perhaps strongest in the young. Youth will often learn anything, without exercising any powers of discrimination. The gratification of the desire to discover new truth yields almost divine thrills of satisfaction. There are four methods of imparting information to others, viz., (1) by conversing, (2) by teaching, (3) by lecturing, and (4) by writing. In addition to the dynamic forces there is the directive agent in society, namely, the intellect. Ward makes a precarious distinction between the feelings and thought, or between intellect as a seat of emotion, appetite and motive power, and intellect as the organ or source of thought and ideas.[XVII-37] Ward’s psychology is admittedly unscientific. The thought or ideational phase of the intellect Ward divorced almost absolutely from the affective aspects of consciousness. He failed to perceive the dynamic character of thought and ideas. He made thought simply the directive agent in society.