In regard to the so-called moral end of life, there has been much variety and contrarity of teaching. I shall touch only upon that aspect of the doctrine expounded in the previous book wherein it seems to resemble other doctrines, and where a distinct statement of the difference is therefore imperative. “So act as to develop the faculties of thy fellowman” is not the rule proposed. “So act as to develop the so-called good qualities in the man” is not the rule proposed. The rule reads, “Act so as to bring out the spiritual personality, the unique nature of the other.” Now, in putting the matter in this way, we incurred the danger of seeming to concentrate attention on the individual as a detached being, we seemed to have him only in mind, though it is true, in respect to what is intrinsic in him, the irreducible ethical unit which he essentially is. We must, therefore, constantly remind ourselves that the ethical unit, while unique, is at the same time an inseparable member of a society of differentiated units; that its very distinctiveness consists in injecting, as it were, streams of dynamic energy into its fellow-beings. Or, as I have elsewhere figuratively put it, the distinctiveness of any ethical being consists, so to speak, in emitting a ray the color of which is nowhere else to be found, the miraculous quality of which consists in acquiring this color at the very instant in which it causes counter or complementary colors to appear in its fellow-being. (I am using the words “instant,” “miraculous,” “ray of light,” etc., of course, in a wholly figurative sense.) We have at last, this is my belief, achieved a positive definition of the spiritual nature. The spiritual nature is that which forever is social in a supra-social sense, as embracing not only human society, but a universal society of spirits. The spiritual nature is that of which the very life consists in starting up unlike but equally worthwhile life elsewhere, everywhere. The spiritual experience to get hold of, therefore, is the consciousness of this interrelation. The moral end to be realized, in accordance with the deductions of Book II, is “So to act upon another as to evoke in him, and conjointly in oneself, in the same movement and counter-movement the consciousness of the interlacedness of life with life, the reciprocal, universal, infinite interrelatedness.”