In this respect, social morality is infinitely superior to the morality of work. For social morality proceeds from the immediate relation of man to man. Here also, something old and familiar acquires a new form and stronger influence. It was an old conviction that man could only develop in connection with his fellow-men, towards whom his activity was mainly directed. But what has re-cast the idea of society in a new mould, is the modern doctrine that men are not united by their common relation to an invisible world--ruled either by a Divine Being or by an all-pervading Reason--but by their actual living together in the realm of experience. This modern doctrine points out that individuals not only meet during the course of their life, but that they are interdependent from the very beginning,--that union and life with others is a fundamental necessity for every human being. In developing this idea, modern sociology shows, by means of innumerable statistics, how the nature and welfare of the individual depends upon the condition of the whole. It tries to prove that all progress--even for the individual--is inseparable from the amelioration of the community at large; such amelioration therefore becomes the main object of endeavour. Modern sociology at the same time advocates the idea of a common responsibility, a solidarity of all human life and action. Strong motives are thus offered to the individual to direct his activity, beyond his own personal interest, towards the welfare of all, and to find in work for the welfare of others--in "altruistic" action--the highest value of life. The "social" ethics thus developed are further enhanced by the growing conviction that the traditional form of life in the community is capable--nay needful--of fundamental changes. Formerly the structure of society was above all aristocratic in character. The conduct of life was in the hands of a small minority. They alone acquired full development of all their powers and full possession of earthly goods, which the rest could only enjoy in part and through the agency of the favoured few. This division of mankind appeared to be too firmly established by the divine will or by a mysterious destiny for human endeavour to try and alter it. The modern man, in the consciousness of his power, by no means considers these things incapable of change. For him, it is a sublime task to suppress such distinctions, and to let "all that bears human features" (Fichte) participate in the work and enjoyment of life.