yearning for holiness, and a secret dissatisfaction in his own conduct. Ethics satisfies this double longing in commanding him to renounce his greatest happiness and endeavor to attain moral blessedness, the happiness of holiness. Perhaps some one may object that this is a selfish view of the moral life. Is it selfish to renounce one's greatest happiness in order to attain only peace of conscience? That no one were without such selfishness! He who sets himself this end will act better, more in accordance with the good of humanity, than he who makes the advancement of human welfare his ultimate aim. Hence the human being _should_ choose this end. Therefore, the highest moral commandment, the Categorical Imperative, receives this form: "Strive to attain peace of conscience in devoting thyself to the service of mankind." By "right" we understand what is in conformity with a standard of action which we recognize, by "wrong," what is in opposition to it. The recognition and application of the standard belong to the reason. But not to reason alone; every rule is the outcome of feelings; and this is the reason why ideas of right possess the power of motives. Judgment of action may take place in two ways: immediately, through the feeling; and mediately, through moral rules, the adoption of which, however, presupposes feeling. According to the disposition, the education, the circumstances, of a man, the one or the other form of judgment prevails. The words "obligation," "commandment," "duty," "law," express the fact that something lies without the mere free pleasure of the acting individual, is withdrawn from its sphere. It has been said that a distinction is to be made between duty and the sense of duty--that an objective duty still exists, even when no corresponding inner sense of duty is present. This merely means that some one else in distinction from the acting person recognizes a moral law, by which he may blame the action. Duties are actions sanctioned by one or another sort of punishment. The moral sanction is self-blame. But not the performer of an act alone, others also, pronounce judgment on his action, and in the rule there exists a greater or less harmony between his judgment and that of others. To self-condemnation is added the consciousness of having deserved the blame of others. Human actions are not only an object of displeasure or of indifference, but also of praise, gratitude, love, admiration. Actions which reveal a character above the average are regarded as meritorious according to the measure of their superiority; they deserve recognition, respect, praise, honor.