And here we may perceive the possibility of a standpoint upon which all judgment is dispensed with. Such a standpoint is represented by Aristippus of Cyrene, who asserts the sovereignty of the moment. It is not without its justification. Ethics itself must show cause for the relinquishment of the satisfaction of the moment in favor of other moments. If the principle of the sovereignty of the moment could be practically carried out, no reasoning could overthrow it. However, there can scarcely be a conscious individual in whom there are not instincts and impulses which reach beyond the moment. When a momentary state of feeling, as the effect of an act of the subject, comes together in consciousness with the feeling determined by the conception of the life as totality (the result of memory and comparison), a new feeling arises which is either one of harmony or one of discord. The standard by which judgment is pronounced is determined by this feeling. The capacity for such feelings is conscience, as this may manifest itself in entirely isolated individuals. Conscience, in the broadest sense of the word, is a feeling of relations, and requires only a relation between central and peripheral feelings,--feelings of wider, and feelings of narrower thought-connection. The single moment and the single act are judged according to their worth as parts of the individual life as totality. And here the individual is confronted by the necessity of bringing the single parts of his life into harmony. The problem is certainly never solved by any individual involuntarily. The estimation of earlier acts according to the assistance they give in this task is, therefore, at this point, of great importance to the individual. The judgment pronounced is thus not only made possible through the central feeling which corresponds to the life as totality, but is determined by it. An acute sense for that which benefits the individual life whose single members are the moments, is a condition of the continuance and development of the life; it is a higher sort of instinct of self-preservation, and need not be confined to the continuance of physical life, but may also refer to the ideal needs. And here we come upon the standpoint of Individualistic Ethics. From such a standpoint, the problem is to determine, not only how much energy may be used in the single moments of time, but also in what manner it should be used in order to secure as great variety and many-sidedness as may be consistent with the interests of the life as totality. Nor are the interests of the life to be summed up in physical self-preservation; the individual acquires, in the natural course of things, interests of increased ideality and complexity, through which the life gains in content.