A and B are comprised in C. I am taking three steps toward a fuller exposition of the meaning of the principle. To act as a member according to A is to strive to achieve uniqueness as declared in B. To achieve uniqueness as declared in C is to seek to elicit the diverse uniqueness in others. The actual unique quality in myself is incognizable, and only appears, so far as it does appear, in the effect produced by myself upon my fellows. Hence, to advance towards uniqueness I must project dynamically my most distinctive mode of energy upon my fellow-members. Since the finite nature of man is a clog and screen, clouding and checking the action of man viewed as an ethical unit, it follows that no man will ever succeed in carrying out completely the rule which is derived from the ideal pattern. He will invariably meet with partial frustration in his efforts to do so, and yet in virtue of his ethical character he will always renew the effort. While in physical science the recurrence of phenomena supplies the occasion for exemplification or verification, in conduct, or the sphere of volition, not recurrence but the persistence of the effort after defeat is at least a help to verification, arguing in one’s self a consciousness, however obscured, of the relation of reciprocal interdependence and of subjection to the urge or pressure thence derived.[32] It is our own reality-producing functions, exerted to their utmost, to which we are delivered over. Hence the final formulation: So act as to raise up in others the ideal of the relation of give and take, of universal interdependence in which they stand with an infinity of beings like themselves, members of the infinite universe, irreducible, like and unlike themselves in their respective uniqueness. The simile that may be used is that of a ray of light which has the effect of kindling other rays, unlike but complementary to itself. Each ethical unit, each member of the infinite universe, is to be regarded as a center from which such a ray emanates, touching other centers, and awakening there the light intrinsic in them. Or we may think of a fountain from which stream forth jets of indescribable life-power—playing out of it, playing into other life, and evoking there kindred and yet unkindred life-waves, waves effluent and refluent. Whatever the symbolism may be, inadequate in any case, the idea of the enmeshing of one’s life in universal life without loss of distinctness—the everlasting selfhood to be achieved on the contrary, by means of the cross-relation—is the cardinal point.