It is absurd to suppose that knowledge about the connection between inferiority and its consequences prescribes adherence to that connection. It is like supposing that knowledge of the connection between malaria and mosquitoes enjoins breeding mosquitoes. The fact when it is known enters into a new environment. Without ceasing to belong to the physical environment it enters also into a medium of human activities, of desires and aversions, habits and instincts. It thereby gains new potencies, new capacities. Gunpowder in water does not act the same as gunpowder next a flame. A fact known does not operate the same as a fact unperceived. When it is known it comes into contact with the flame of desire and the cold bath of antipathy. Knowledge of the conditions that breed incapacity may fit into some desire to maintain others in that state while averting it for one's self. Or it may fall in with a character which finds itself blocked by such facts, and therefore strives to use knowledge of causes to make a change in effects. Morality begins at this point of use of knowledge of natural law, a use varying with the active system of dispositions and desires. Intelligent action is not concerned with the bare consequences of the thing known, but with consequences _to be_ brought into existence by action conditioned on the knowledge. Men may use their knowledge to induce conformity or exaggeration, or to effect change and abolition of conditions. The quality of these consequences determines the question of better or worse.