=Duty May Reside on the More Impulsive Side.=--It would be a great mistake, however, to limit the need of subordination simply to the unruly agencies of appetite. Habits which have been consciously or reflectively formed, even when in their original formation these habits had the sanction and approval of reason, require control. The habits of a professional man, of an investigator, or a lawyer, for example, have been formed through careful and persistent reflection directed upon ends adjudged right. Virtues of painstaking industry, of perseverance, have been formed; untimely and unseemly desires have been checked. But as an outcome these habits, and the desires and purposes that express them, have perhaps become all-engrossing. Occupation is preoccupation. It encroaches upon the attention needed for other concerns. The skill gained tends to shut the individual up to narrow matters and to shut out other "universes" of good which should be desired. Domestic and civic responsibilities are perhaps felt to be insignificant details or irritating burdens unworthy of attention. Thus a reflective habit, legitimate in itself, right in its right place, may give rise to desires and ends which involve a corrosive selfishness. Moreover, that the insubordination does not reside in appetites or impulses just as appetites and impulses, is seen in the fact that duty may lie on the side of a purpose connected with them, and be asserted against the force of a habit formed under the supervision of thought. The student or artist may find his pursuit makes him averse to satisfying the needful claims of hunger and healthy exercise. The prudent business man may find himself undutifully cold to the prompting of an impulse of pity; the student of books or special intellectual or artistic ends may find duty on the side of some direct human impulse. =Statement of Problem.=--Such considerations show that we cannot attribute the conflict of duty and inclination simply to the existence of appetites and unreflective impulses, as if these were in and of themselves opposed to regulation by any principle. We must seek for an explanation which will apply equally to appetites and to habits of thought. What is there common to the situations of him who feels it his duty to check the satisfaction of strong hunger until others have been properly served, and of the scientific investigator who finds it his duty to check the exercise of his habit of thinking in order that he may satisfy the demands of his body?