On this first level we are evidently dealing with forces and conduct, not as moral in purpose, but as valuable in result. They make a more rational, ideal, and social life, and this is the necessary basis for more conscious control and valuation of conduct. The forces are biological or sociological or psychological. They are not that particular kind of psychological activities which we call moral in the proper sense, for this implies not only getting a good result but aiming at it. Some of the activities, such as those of song and dance, or the simpler acts of maternal care, have a large instinctive element. We cannot call these moral in _so far as_ they are purely instinctive. Others imply a large amount of intelligence, as, for example, the operations of agriculture and the various crafts. These have purpose, such as to satisfy hunger, or to forge a weapon against an enemy. But the end is one set up by our physical or instinctive nature. So long as this is merely _accepted_ as an end, and not compared with others, valued, and _chosen_, it is not properly moral. The same is true of emotions. There are certain emotions on the instinctive level. Such are parental love in its most elemental form, sympathy as mere contagious feeling, anger, or resentment. So far as these are at this lowest level, so far as they signify simply a bodily thrill, they have no claim to proper moral value. They are tremendously important as the source from which strong motive forces of benevolence, intelligent parental care, and an ardent energy against evil may draw warmth and fire. Finally, even the coöperation, the mutual aid, which men give, so far as it is called out purely by common danger, or common advantage, is not in the moral sphere in so far as it is instinctive, or merely give and take. To be genuinely moral there must be some thought of the danger as touching others and _therefore_ requiring our aid; of the advantage as being common and _therefore_ enlisting our help. But even although these processes are not consciously moral they are nevertheless fundamental. The activities necessary for existence, and the emotions so intimately bound up with them, are the "cosmic roots" of the moral life. And often in the higher stages of culture, when the codes and instruction of morality and society fail to secure right conduct, these elementary agencies of work, coöperation, and family life assert their power. Society and morality take up the direction of the process and carry it further, but they must always rely largely on these primary activities to afford the basis for intelligent, reliable, and sympathetic conduct. LITERATURE