A brief characterization of the respective standpoints of religion and morality may be added, as they both aim to control and give value to human conduct. The religious has always implied some relation of man's life to unseen powers or to the cosmos. The relation may be the social relation of kin or friend or companion, the political of subject to a sovereign, the cosmic relation of dependence, or that of seeking in the divine completer meaning or more perfect fulfillment for what is fragmentary and imperfect. In its aspect of "faith" it holds all these ideals of power, wisdom, goodness, justice, to be real and effective. The moral, on the other hand, concerns itself, not with unseen beings or cosmic reality, but with human purposes and the relations of a man to his fellows. For religion, conscience may be the "voice of God"; for morality, it must be stated in terms of thought and feeling. The "moral law" must be viewed as a law which is capable of being approved, at least--and this implies that it may also be criticized--by the mind. The difference which religion states as a choice between "God and mammon," between heaven and earth, morality must state in terms of good and evil, right and wrong, ideal interests and natural appetites. Instead of regarding its standards as laws established once for all by a divine authority, morality seeks to reach _principles_. Instead of embodying its ideals in persons, the moral seeks to reshape them continually. It is for religion to hold that "God reigns," and therefore "All's right with the world." The moral as such must be continually overcoming evil, continually working out ideals into conduct, and changing the natural order into a more rational and social order. FOOTNOTES: [96] Grote, _Plato and the Other Companions of Sokrates_, Vol. I., p. 249. [97] Nearly every railway journey or other occasion for observing family discipline discloses the prevalence of this agency of savage morality. "If you are not quiet I'll give you to the conductor," "the black man will get you," "Santa Claus will not give presents to naughty children." That persons who in many respects are kindly and decent should aim to cultivate morality by a system of deliberate lying and more or less brutal cruelty is one of the interesting phenomena of education. The savages who used taboos believed what they said. [98] Sumner, _Folkways_, p. 36. [99] Plato's wording is given on p. 132. [100] "Recognition" has the same double sense. So has "acknowledgment," with greater emphasis upon rendering allegiance in action. [101] Logically, this means that intelligence works conceptually, not perceptually alone. [102] Sumner, _Folkways_, p. 570.