The difference between Subjective Ethics and Objective Ethics, as here explained, does not coincide with the difference between Individual Ethics and Social Ethics. Objective Ethics includes both the latter, since it recognizes individual peculiarities. It has yet to be decided whether, within the bounds of Objective Ethics, Individual Ethics and Social Ethics are dependent upon each other, or whether one, and if one then which one, determines the other. It has to be decided whether, according to the principle of welfare, the free self-development of the individual is to be limited by the conditions of social life, or _vice versa_. Within the limits of Objective Ethics, there may arise an Individualism of another sort than that before mentioned, founded, not upon the sovereignty of the individual, but upon the principle of welfare, which demands as many independent and peculiar points of departure for action as possible. The like is true, also, of the question of smaller organizations within larger ones. The history of Ethics shows us that the ethical judgment of actions at first regarded the outer act itself and its results, but was gradually extended to include the motive, the disposition, the character of the acting subject. It is perfectly natural that regard should first be attracted to that which is the object of sense-perception. Moreover, action at an earlier stage of development is essentially reflex action, and the expression of instinct; the motives are simple and transparent, and interest does not linger long with them. The great revolutions in Ethics appear as essentially progress with regard to the importance accorded, in ethical judgment, to the inner factors of action. This greater inwardness is combined with a generalization; for the rejection of a motive is the rejection of all action occasioned by it, and the ethical acceptance of a motive the acceptance of all action springing from it. Hence the transference of regard to inner conditions represents a great simplification of the ethical law. Examples of such a transference may be found in the rupture between Christianity and Judaism, and between Protestantism and Catholicism.