=The Opposition in Ordinary Life.=--To some extent, similar oppositions are latent in our ordinary moral convictions, without regard to theory. Indeed, we tend, at different times, to pass from one point of view to the other, without being aware of it. Thus, as against the identification of goodness with a _mere_ attitude of will; we say, "It is not enough for a man to be good; he must be good for something." It is not enough to mean well; one must mean to do well; to excuse a man by saying "he _means_ well," conveys a shade of depreciation. "Hell is paved with good intentions." Good "resolutions," in general, are ridiculed as not modifying overt action. A tree is to be judged by its fruits. "Faith without works is dead." A man is said "to be too good for this world" when his motives are not effective. Sometimes we say, "So and so is a _good_ man," meaning to say that that is about all that can be said for him--he does not count, or amount to anything, practically. The objection to identifying goodness with inefficiency also tends to render suspected a theory which seems to lead logically to such identification. More positively we dwell upon goodness as involving _service_; "love is the fulfilling of the law," and while love is a trait of character, it is one which takes immediate action in order to bring about certain definite consequences. We call a man Pharisaical who cherishes his own good character as an end distinct from the common good for which it may be serviceable. On the other hand, indicating the supremacy of the voluntary attitude over consequences, we have, "What shall a man give in exchange for his soul?" "What shall it profit a man if he shall gain the whole world and lose his own life?" "Let us do evil that good may come, whose damnation is just." The deep-seated objection to the maxim that the end justifies the means is hard to account for, except upon the basis that it is possible to attain ends otherwise worthy and desirable at the expense of conduct which is immoral. Again, compare Shakspere's "There's nothing right or wrong, but thinking makes it so" with the Biblical "As a man thinketh in his heart, so is he." And finally we have such sayings as, "Take the will for the deed"; "His heart is in the right place"; _Pereat mundus, fiat justitia_. Passing from this popular aspect of the matter, we find the following grounds for the "content" theory: