=Fictitious Theory of Nature of Self.=--The supposition that the individual starts with mere love of private pleasure, and that, if he ever gets beyond to consideration of the good of others, it is because others have forced their good upon him by interfering with his private pleasures, is pure fiction. The requirements, encouragements, and approbations of others react not primarily upon the pleasures and calculations of the individual, but upon his _activities_, upon his inclinations, desires, habits. There is a common defect in the utilitarian and Kantian psychology. Both neglect the importance of the active, the organically spontaneous and direct tendencies which enter into the individual. Both assume unreal "_states_ of consciousness," passive sensations, and feelings. Active tendencies may be internally modified and redirected by the very conditions and consequences of their own exercise. Family discipline, jural influences, public opinion, may do little, or they may do much. But their educative influence is as far from the mere association of feelings of pleasure and pain as it is from Kant's purely abstract law. _Social influences enable an individual to realize the weight and import of the socially available and helpful manifestations of the tendencies of his own nature and to discriminate them from those which are socially harmful or useless._ When the two conflict, the perception of the former is the recognition of duties as distinct from _mere_ inclinations. § 3. FINAL STATEMENT =Duty and a Growing Character.=--Duty is what is owed by a partial isolated self embodied in established, facile, and urgent tendencies, to that ideal self which is presented in aspirations which, since they are not yet formed into habits, have no organized hold upon the self and which can get organized into habitual tendencies and interests only by a more or less painful and difficult reconstruction of the habitual self. For Kant's fixed and absolute separation between the self of inclination and the self of reason, we substitute the relative and shifting distinction between those factors of self which have become so definitely organized into set habits that they take care of themselves, and those other factors which are more precarious, less crystallized, and which depend therefore upon conscious acknowledgment and intentionally directed affection. The consciousness of duty grows out of the complex character of the self; the fact that at any given time, it has tendencies relatively set, ingrained, and embodied in fixed habits, while it also has tendencies in process of making, looking to the future, taking account of unachieved possibilities. The former give the solid relatively formed elements of character; the latter, its ideal or unrealized possibilities. Each must play into the other; each must help the other out.