"In this process we see exhibited the interplay of the element of goodness or rightness with that of perfection. In all actual goodness, we have perfection attained as well; but in the statical notion of goodness perfection is subordinate--only that exercise is perfect which is legitimate. But in the notion of progressive goodness, perfection regains its rights. For goodness, having secured perfection, creates new materials which destroy the old equilibrium and call for a new one. Goodness determines perfection, but change in perfection determines, therefore, changes in goodness." Morality is the creation of a better; this better is change from a lower to a higher development, not the growth of a greater rightness. All good conduct is _absolutely_ good, and the good man of former days was as good as the good man of to-day, although he performed acts not allowable by the higher moral standard attained as highest development. Accordingly, there is no such thing as an absolute morality, in comparison with which other conduct is variable and relative. The relativity of good conduct, instead of being a reproach, is in reality its highest praise, for it implies that the conduct takes account of exactly those conditions to which it is meant to apply. This conception of morality as absolute runs into that of morality as an eternal and identical law: eternal, for the morality of given conditions remains eternally true for those conditions; identical, for although it cannot be called identical in the sense that virtues do not change with institutions, it is identical in form,--as an equilibrium of social forces in an order of conduct. The more important conception of the moral law is its unity in which, as the stages of one continuous law, its identity consists. "Progress is not mere destruction of the lower, but fulfilment." In considering how morality arises, it would be erroneous to suppose that it comes into existence by an actual compromise. It arises through a process of continuous change, parts of which may be an insensible growth, parts the self-conscious adoption of a proposed new scheme. In the latter case, a slight reform may be adopted with but little opposition from members of the society other than the proposer, as meeting a recognized, common want; or, in the case of a more extended reform, the idea as first proposed may be long contended against, and only finally adopted after much alteration by reason of contact with such opposition. In its acceptance innumerable forces are combined, innumerable different motives determine its acceptation by different persons. Whatever the motive, however, the conduct of the person accepting it alters in accordance with its acceptation.