In *Germany*, the necessarian philosophers of the Pantheistic school ignore ethics by making choice and moral action impossible. Man has no distinct and separate personality. He is for a little while detached in appearance from the soul of the universe (_anima mundi_), but in reality no more detached from it than is a boulder or a log of drift-wood from the surface on which it rests. He still remains a part of the universal soul, the multiform, all-embracing God, who is himself not a self-conscious, freely willing being, but impelled by necessity in all his parts and members, and, no less than in all else, in those human members through which alone he attains to some fragmentary self-consciousness. According to *Kant*, the reason intuitively discerns truths that are necessary, absolute, and universal. The theoretical reason discerns such truths in the realm of ontology, and in the relations and laws that underlie all subjects of physical inquiry. In like manner, the practical reason intuitively perceives the conditions and laws inherent in the objects of moral action,—that is, as Malebranche would have said, the elements of universal order, or, in the language of Clarke, the fitness of things. As the mind must of necessity contemplate and cognize objects of thought under the categories intuitively discerned by the theoretical reason, so must the will be moved by the conditions and laws intuitively discerned by the practical reason. This intuition is law and obligation. Man can obey it, and to obey it is virtue. He can disobey it, and in so doing he does not yield to necessity, but makes a voluntary choice of wrong and evil. * * * * *