The answer to the objection is that I do not _find_ worth in others or in myself, I _attribute_ it to them and to myself. And why do I attribute it? In virtue of the reality-producing functions of my own mind. I create the ethical manifold. The pressure of the essential rationality within me, seeking to complete itself in the perfect fruition of these functions, _i.e._, in the positing of a total manifold and its total unification, drives me forward. I need an idea of the whole in order to act rightly, in such a way as to satisfy the dual functions within me. My own nature as a spiritual being urges me to seek this satisfaction. This ideal whole, as I have shown, is a complexus of uniquely differentiated units. In order to advance toward uniqueness, in order to achieve what in a word may be called my own truth, to build myself into the truth, to become essentially real, I must seek to elicit the consciousness of the uniqueness and the interrelation in others. I must help others in order to save myself; I must look upon the other as an ethical unit or moral being in order to become a moral being myself. And wherever I find consciousness of relation, of connectedness, even incipient, I project myself upon that consciousness, with a view to awaking in it the consciousness of universal connectedness. Wherever I can hope to get a response I test my power. Fields and trees do not speak to me, as Socrates said, but human beings do. I should attribute worth to stones and to animals could they respond, were the power of forming ideas, without which the idea of relation or connectedness is impossible, apparent in them. Doubtless stones and trees and animals, and the physical world itself, are but the screen behind which lies the infinite universe. But the light of that universe does not break through the screen where it is made up of stones and trees and the lower animals. It breaks through, however faintly, where there is consciousness of relation: and wherever I discover that consciousness I find my opportunity. It is quite possible that the men and women upon whom I try my power will not actually respond. The complaint is often heard from moral persons, or persons who think themselves such, that what they call the moral plan of rousing the moral consciousness in others will not work. Perhaps the plan they follow is not the moral plan at all, but the plan of sympathy or of some other empirically derived rule. But be that as it may, the question is not whether we get the response but whether we shall achieve reality or truth ourselves; in theological terms, save our own life, by trying to elicit the response.