=(2) Individual and Institutional.=--This fundamental division is at once cut across by another, arising from emphasizing the problem of the individual and the social. This problem may become so urgent as to force into the background the conflict between teleological and jural theories, while in any case it complicates and subdivides them. We have individualistic and institutional types of theory. Consider, for example, the following representative quotations: "No school can avoid taking for the ultimate moral aim a desirable _state of feeling_ called by whatever name--gratification, enjoyment, happiness. Pleasure somewhere, at some time, _to some being or beings_, is an element of the conception";[110] and again,[110] "the good is universally the pleasurable." And while the emphasis is here upon the good, the desirable, the same type of statement, _as respects emphasis upon the individual_, may be made from the side of duty. For example, "it is the very essence of moral duty to be imposed by a man on himself."[111] Contrast both of these statements with the following: "What a man ought to do, or what duties he should fulfill in order to be virtuous, is in an ethical community not hard to say. He has to do nothing except what is presented, expressed, and recognized in his established relations."[112] "The individual has his truth, real existence, and ethical status only in being a member of the State. His particular satisfactions, activities, and way of life have in this authenticated, substantive principle, their origin and result."[113] And in another connection: "The striving for a morality of one's own is futile and by its very nature impossible of attainment. In respect to morality the saying of one of the wisest men of antiquity is the true one. To be moral is to live in accord with the moral tradition of one's country."[114] Here both the good and the law of the individual are placed on a strictly institutional basis.