Morality knows nothing of either reward or punishment; for it there are only causes and effects. This truth, on which morality is based, lends to the freedom out of which its activity proceeds a deeper worth. The eternal laws of mind point the way by which mankind has to proceed; it is the same way by which man has become man and by which he must proceed, even if he did not will to advance thus. In the struggle for existence, which knows only victory or destruction, progress is a necessity of nature, but it is less painful and more rapid the more clearly these laws come to be perceived by consciousness. Yet, however clear they may be, it is only by a tireless endeavor which shrinks from no sacrifice, that progress takes place. The end which morality has in view is distant, for it is high; but only with its attainment will mankind fully deserve its name when "struggle has been transformed to labor, when no insignia are recognized but those of right, no weapon used but intelligence, no banner raised but that of civilization." In the volume, "Man the 'End' of Man" ("Der Mensch als Selbstzweck," 1877), "a positive criticism of Hartmann's Philosophy of the Unconscious," Carneri defines instinct as no form of real thought, nothing dependent upon perception, but merely an inherited, mechanical dexterity dependent upon sensation. For the assumption that thought is the source of instinct must lead us naturally, on account of the existence of the latter where the centralizing organ of thought is absent, to the theory that thought is universal in nature; that is, we shall arrive at a theory of atom-souls. It is evident here that not Carneri's definition of instinct so much as his conception of thought is changed from the one adopted in "Sittlichkeit und Darwinismus," thought being now limited, as it was not in the former book, to self-conscious mental activity, assumed to be dependent upon nervous centralization in the brain. In this book also, the author defines the idea as something having mental existence, though not, he says, in any metaphysical sense. His idealism is not of such sort that he recognizes any other way to the attainment of ideas than that of science; and to him "the service of the materialist who gives us information concerning the function of the smallest nerve-fibres is of more worth than that of the idealist who originates a whole philosophical system." The work of philosophy lies in the rejection of all that is contrary to science, and the clarification of ideals.