The utilitarians also made good and evil, right and wrong, matters of conscious experience. In addition they brought them down to earth, to everyday experience. They strove to humanize other-worldly goods. But they retained the notion that the good is future, and hence outside the meaning of present activity. In so far it is sporadic, exceptional, subject to accident, passive, an enjoyment not a joy, something hit upon, not a fulfilling. The future end is for them not _so_ remote from present action as the Platonic realm of ideals, or as the Aristotelian rational thought, or the Christian heaven, or Spinoza's conception of the universal whole. But still it is separate in principle and in fact from present activity. The next step is to identify the sought for good with the meaning of our impulses and our habits, and the specific _moral_ good or virtue with _learning_ this meaning, a learning that takes us back not into an isolated self but out into the open-air world of objects and social ties, terminating in an increment of present significance. Doubtless there are those who will think that we thus escape from remote and external ends only to fall into an Epicureanism which teaches us to subordinate everything else to present satisfactions. The hypothesis preferred may seem to some to advise a subjective, self-centered life of intensified consciousness, an esthetically dilettante type of egoism. For is not its lesson that we should concentrate attention, each upon the consciousness accompanying his action so as to refine and develop it? Is not this, like all subjective morals, an anti-social doctrine, instructing us to subordinate the objective consequences of our acts, those which promote the welfare of others, to an enrichment of our private conscious lives?