It is, indeed, quite open to the Determinist to meet these grave fears as to the consequences of Determinism with a denial that morality is vitally concerned with the question of whether man's "will" be "free" or not. The question of Determinism may enter into the subject of how to develop character along desirable lines; and, apart from Determinism, it is difficult to see how there can be anything like a scientific cultivation of character. But the fact of morality and the value of morality are not bound up with whether conduct be the expression of theoretically calculable factors, or whether it is, on the one side, determined by a self which originates its own impulses. Determinism or no Determinism, murder, to take an extreme illustration, is never likely to become an every-day occupation in human society. Neither can any other action that is obviously injurious to the well-being of society be practised beyond certain well-defined limits. The laws of social health operate to check socially injurious actions, as the laws of individual health operate to check injurious conduct in dietary or in hygiene. Determinists and Indeterminists, as may easily be observed, manifest a fairly uniform measure of conduct, and whatever variations from the normal standard each displays cannot well be put down to their acceptance or rejection of Determinism. The real nature of morality is best seen if one asks oneself the question, "What is morality?" Let us imagine the human race reduced to a single individual. What would then be the scope and character of morality? It is without question that a large part of our moral rules would lose all meaning. Theft, murder, unchastity, slander, etc., would be without meanings, for the simple reason that there would be none against whom such offences could be committed. Would there be any moral laws or moral feelings left? Would there even be a man left under such conditions? One might safely query both statements. For if we take away from this solitary individual all that social culture and intercourse have given him--language, knowledge, habits both mental and moral, all, in short, that has been developed through the agency of the social medium--man, as we know him, disappears, and a mere animal is left in his place. Even the feeling that a man has a duty to himself, and that to realize his highest possibilities is the most imperative of moral obligations, is only an illustration of the same truth. For very little analysis serves to show that even this derives its value from the significance of the individual to the social structure.