Obligation "expresses that an act is the act required." "It is that relation in which the single part of the order stands to the whole order, when it is confronted by the whole," whether we consider the single act in relation to the whole character of the individual, or the single individual in his relations to society. "Duty in the abstract is the name which comprehends obligation in all its details; a duty in the concrete is any good act regarded in its relation to the whole. On the other hand, the whole has _authority_ against its parts, and every particular duty is said to have authority just so far as it is backed by the whole mass of duties," as the command of a sovereign has authority because it gives expression to the will of the whole society over which he presides. Obligation "corresponds to the necessity under which an organism lies of acting in a certain manner in order to conform to its type." Duty is thus not necessarily antagonistic to inclination, as Kant conceived it, since, in the good man, inclinations are adjusted to the requirements of social life; and obligation is thus different from compulsion, which, as attendant on authority, applies to the bad, not the good, man. The negative side of compulsion is responsibility, which implies that, in the case of transgression, the person will be called to account. Duty, though thus free from the idea of antagonism, is itself always negative, implying subjection of the individual to the larger order. It is from this negativity that duty lends itself to the legal idea of compulsion, and in general wears a legal garb. In law, rights and duties are correlative, the right of one implying duties of others, and _vice versa_; but in morals, rights and duties are not merely correlative but identical; it is a duty to insist on rights in so far as these rights are moral, not merely legal, and the individual has a right to the performance of duty. The moral judgment is a judgment on a fact, but expresses, nevertheless, a fact also; it expresses an adjustment to an ideal order, which, if ideal, is yet a fact, although never realized in its entirety. Thus morality is not a mere matter of opinion. Opinions may differ with regard to a fact of morality as different individuals differ in the apprehension of a physical fact. An action is not right simply because I think it is so; but the opinion of the good man represents what is really good.