=Problem of Chapter.=--We have endeavored in the preceding chapters (1) to identify the sort of situation in which the ideas of good and evil, right and wrong, in their moral sense, are employed; (2) to set forth the typical problems that arise in the analysis of this situation; and (3) to name and describe briefly the types of theory which have developed in the course of the history of the problems. We have now to return to the moral situation as described, and enter upon an independent analysis of it. We shall commence this analysis, as was indicated in the last chapter, by considering the question of the relation of attitude and consequences to each other in voluntary activity,--not that this is the only way to approach the problem, but that it is the way which brings out most clearly the points at issue among types of moral theory which since the early part of the nineteenth century have had the chief currency and influence. Accordingly the discussion will be introduced by a statement of the two most extreme doctrines that separate the "inner" and the "outer," the "psychical" and the "overt" aspects of activity: _viz._, the Kantian, exclusively emphasizing the "how," the spirit, and motive of conduct; the Utilitarian, dwelling exclusively upon its "what," its effects and consequences. Our positive problem is, of course, by means of arraying these two extreme views against each other, to arrive at a statement of the mutual relations of attitude and act, motive and consequence, character and conduct. We shall begin with Kant as a representative of the attitude theory. § 1. THE GOOD WILL OF KANT Kant says: "Nothing can possibly be conceived, in the world or out of it, which can be called Good without qualification, except a Good Will. Intelligence, wit, judgment, and the other talents of the mind, however they may be named, or courage, resolution, perseverance as qualities of temperament are individually good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous, if the will which is to make use of them and which, therefore, constitutes what is called character, is not good. It is the same with the gifts of fortune. Power, riches, honor, even health ... inspire pride and often presumption if there is not a Good Will to correct the influence of these on the mind. Moderation of the affections and passions, self-control and calm deliberation are not only good in many respects, but even seem to constitute part of the intrinsic worth of the person; but they are far from deserving to be called good without qualification ... for without the principles of a good will they may become extremely bad. The coolness of a villain makes him both more dangerous and more abominable" (Kant: _Theory of Ethics_, tr. by Abbott, pp. 9-10).