This change or adjustment leads to a maladjustment requiring a new adjustment. This maladjustment is to be distinguished from the reaerrangements which are contemplated by the statical ideal and due to the mere rotation of wants in society; the latter are within the moral system as a system of mobile equilibrium. The maladjustment is of another sort. "The good act ceases to be good by its performance. The moral ideal ceases to satisfy." The two forms of change may be compared respectively to a shifting of position on the same locus, and to such a shifting of position as involves a shifting of locus. Thus, by change after change of this sort, a new variety replaces its parent, and this variety in time producing a fresh variety, there is finally reached a new species. Progress thus becomes a necessary fact, and the difference of so-called stationary societies from progressive ones can lie only in the comparative slowness of change. "As there is a difference between different societies in rate of change, so there is a similar difference as between different parts of conduct." Law, a part of morality, lags behind in moral progress. However, there is nevertheless always advancement, otherwise legislators would be unnecessary. And the direct outward change of form is preceded by other change, laws which fall into disfavor by means of moral progress being modified, in application, within the possible limits of interpretation, and less and less rigidly enforced. There is good reason why law should have a certain permanence. The moral standard appears to have a similar more or less fixed character, while morality itself is in continuous change. There are two reasons for this appearance: (1) the changes in the moral order are infinitesimal and not perceived by us except as accumulated through some period of time; and, moreover, what is commonly called the moral standard is only a kind of generalization from the extremely various opinions of different persons as to what is right, and differs from the real standard which "registers the conduct constituting equilibrium, and is possessed by the good man. Perfectly good men are impossible. The standard current is therefore nothing more than a common understanding, which every one, even every good man, expresses differently; it is no more an exact expression of the truth than is, let us say, a great scientific conception (like development) which regulates all knowledge, but is amongst the educated little more than the name of a general way of thinking, while the thing itself is becoming, at the hands of men of science, modified or even transformed." (2) The mistake is often made of describing morality, not by institutions, but in terms of virtues, and while the name applied to different virtues remains the same, their content changes from age to age.