The distinction between a higher and lower self has many guises. We speak of a man as "a slave to his appetites," of another as possessed by greed for money, of another as insatiately ambitious. Over against these passions we hear the praise of scientific pursuits, of culture, of art, of friendship, of meditation, or of religion. We are bidden to think of things [Greek: semna], nobly serious. A life of the spirit is set off against the life of the flesh, the finer against the coarser, the nobler against the baser. However misguided the forms in which this has been interpreted, there is no doubt as to the reality of the conflicting impulses which give rise to the dualism. The source is obvious. Man would not be here if self-preservation and self-assertion and sex instinct were not strongly rooted in his system. These may easily become dominant passions. But just as certainly, man cannot be all that he may be unless he controls these impulses and passions by other motives. He has first to create for himself a new world of ideal interests before he finds his best life. The appetites and instincts may be "natural," in the sense that they are the beginning; the mental and spiritual life is "natural," as Aristotle puts it, in the sense that man's full nature is developed only in such a life. The other aspect of the What, the treatment of others, need not detain us. Justice, kindness, the conduct of the Golden Rule are the right and good. Injustice, cruelty, selfishness are the wrong and the bad. =Analysis of the How: the Right and the Good.=--We have used right and good as though they might be used interchangeably in speaking of conduct. Perhaps this may in the end prove to be true. If an act is right, then the hero or the saint may believe that it is also good; if an act is good in the fullest sense, then it will commend itself as right. But right and good evidently approach conduct from two different points of view. These might have been noted when speaking of the content or the What, but they are more important in considering the How. It is evident that when we speak of conduct as _right_ we think of it as before a judge. We bring the act to a standard, and measure the act. We think too of this standard as a "moral law" which we "ought" to obey. We respect its authority and hold ourselves responsible. The standard is conceived as a control over our impulses and desires. The man who recognizes such a law and is anxious to find and to do his duty, we call conscientious; as governing his impulses, he has self-control; as squaring his conduct strictly by his standard, he is upright and reliable.