than when they have been produced by a constant discipline." It might seem, then, that we could classify duties under virtues. To a considerable extent such a classification is possible. But it must be imperfect, because there are duties--for example, filial duty, or the duty of casting one's vote in a political contest--which do not correspond to any general head of virtue, or may be ranked under several heads: and again, we may rank along with virtues which stand for duties qualities of conduct which do not correspond to duties in the same sense; as, for instance, in a list of heads of duties, wisdom and self-control. The enumeration mixes up two classifications, in the one of which we group observances together under certain heads, in the other of which we enumerate certain elements of good action in general, certain aspects which every good action presents, and we exhibit them as qualities in the agent's mind. The two classifications are combined in the ancient description of morality under the heads of wisdom, courage, temperance, and justice. The better classification is by moral institutions, where the moral life is already mapped out for us into its different parts. Such a scheme of classification will consider (_a_) the Individual, (_b_) the Family, (_c_) the Society, (_d_) the State; the fourth division including international duties, the third not being necessarily limited to a particular society, but extending to all mankind. DYNAMICAL ANALYSIS--MORAL GROWTH AND PROGRESS The previous description of morality supposes it to be stationary, and is like a section taken across the path of morality at any one time. It gives us no idea of the process and progress of morality. We have yet to show how the moral order is produced, and to examine the meaning and the law of moral progress. As the moral organism may be compared to a species of which the various moral individuals are the members, so the moral ideal may be regarded as a species of which the various ideals in the minds of good men are the different individuals. We should thus expect to find the origin and growth of morality analogous to or, more strictly speaking, identical with, the growth of natural species.