=Problem of Motive Force.=[107]--The problem of attaining this knowledge was seen to be attended, however, by peculiar obstructions and difficulties, the growing recognition of which led to a shifting of the problem itself. The dilemma, in brief, was this: The man who is already good will have no difficulty in knowing the good both in general and in the specific clothing under which it presents itself in particular cases. But the one who does not yet know the good, does not know _how_ to know it. His ignorance, moreover, puts positive obstacles in his way, for it leads him to delight in superficial and transitory ends. This delight increases the hold of these ends upon the agent; and thus it builds up an _habitual_ interest in them which renders it impossible for the individual to get a glimpse of the final end, to say nothing of a clear and persisting view. _Only if the individual is habituated, exercised, practiced in good ends so as to take delight in them, while he is still so immature as to be incapable of really knowing how and why they are good, will he be capable of knowing the good when he is mature._ Pleasure in right ends and pain in wrong must operate as a motive force in order to give experience of the good, before knowledge can be attained and operate as the motor force. =Division of Problem.=--But the exercise and training requisite to form the habits which make the individual rejoice in right activity before he knows how and why it is right, presuppose adults who already have knowledge of the good. They presuppose a social order capable not merely of giving theoretic instruction, but of habituating the young to right practices. But where shall such adults be found, and where is the social order so good that it is capable of right training of its own immature members? Hence the problem again shifts, breaking up into two parts. On the one hand, attention is fixed upon the irrational appetites, desires, and impulses, which hinder apprehension of the good; on the other, it is directed to the political laws and institutions which are capable of training the members of the State into a right manner of living. For the most part, these two problems went their own way independently of each other, a fact which resulted in the momentous breach between the inner and "spiritual," and the outer and "physical" aspects of behavior.