"As God liveth, who hath taken away my right, And the Almighty who hath vexed my soul; Surely my lips shall not speak unrighteousness. Till I die, I will not put away my integrity from me, My righteousness I hold fast, and will not let it go."[52] Another suggestion of the book is that evil comes to prove man's sincerity: "Does Job serve God for naught?" and from that standpoint the answer is, Yes; he does. "There is a disinterested love of God."[53] In this setting, also, the experience of suffering produces a shifting of values from the extrinsic to the internal. The other treatment of the problem of suffering is found in the latter half of Isaiah. It finds an interpretation of the problem by a deeper view of social interdependence, in which the old tribal solidarity is given, as it were, a transfigured meaning. The individualistic interpretation of suffering was that it meant personal guilt. "We did esteem him stricken of God." This breaks down. The suffering servant is not wicked. He is suffering for others--in some sense. "He hath borne our griefs and carried our sorrows." The conception here reached of an interrelation which involves that the suffering of the good may be due to the sin or the suffering of others, and that the assumption of this burden marks the higher type of ethical relation, is one of the finest products of Israel's religion. As made central in the Christian conception of the Cross, it has furnished one of the great elements in the modern social consciousness. § 3. THE MORAL CONCEPTIONS ATTAINED The moral conceptions which were thus worked out may now be brought together for convenient summary under the two heads of the "How" and the "What" indicated in our introductory chapter. Under the first we specify the conceptions resulting (1) from recognition of a standard of right, and an ideal of good, (2) from free choice of this ideal. Under the What we indicate the content of the ideal on both its personal and its social sides.