Every object, by virtue of its existence, has its *appropriate place, purpose, uses, and relations*. At every moment, each specific object is either in or out of its place, fulfilling or not fulfilling its purpose, subservient to or alienated from its uses, in accordance or out of harmony with its relations, and therefore in a state of _fitness_ or _unfitness_ as regards other objects. Every object is at every moment under the control of the intelligent will of the Supreme Being, or of some finite being, and is by that will maintained either in or out of its place, purpose, uses, or relations, and thus in a state of fitness or unfitness with regard to other objects. Every intelligent being, by virtue of his existence, bears certain definite relations to outward objects, to his fellow-beings, and to his Creator. At every moment, each intelligent being is either faithful or unfaithful to these relations, and thus in a state of fitness or unfitness as regards outward objects and other beings. Thus fitness or unfitness may be affirmed, at every moment, of every object in existence, of the volition by which each object is controlled, and of every intelligent being, with regard to the exercise of his will toward or upon outward objects or his fellow-beings. Fitness and unfitness are the ultimate ideas that are involved in the terms _right_ and _wrong_. These last are metaphorical terms,—right (Latin, _rectus_), straight, upright, according to rule, and therefore _fit_; wrong, _wrung_, distorted, deflected, twisted out of place, contrary to rule, and therefore _unfit_. We are so constituted that we cannot help regarding fitness with complacency and esteem; unfitness, with disesteem and disapproval, even though we ourselves create it or impersonate it. *Fitness* is the only standard by which we regard our own actions or the actions of others as good or evil,—by which we justify or condemn ourselves or others. Duty has fitness for its only aim and end. To whatever object comes under our control, its fit place, purpose, uses, and relations are _due_; and our perception of what is thus due constitutes our _duty_, and awakens in us a sense of obligation. To ourselves, and to other beings and objects, our fidelity to our relations has in it an intrinsic fitness; that fitness is _due_ to them and to ourselves; and our perception of what is thus due constitutes our _duty_, and awakens in us a sense of obligation.