Why, indeed, acknowledge the authority of Right? That many persons do not acknowledge it in fact, in action, and that all persons ignore it at times, is assumed by the argument. Just what is the significance of an alleged recognition of a supremacy which is continually denied in fact? How much would be lost if it were dropped out, and we were left face to face with actual facts? If a man lived alone in the world there might be some sense in the question "Why be moral?" were it not for one thing: No such question would then arise. As it is, we live in a world where other persons live too. Our acts affect them. They perceive these effects, and react upon us in consequence. Because they are living beings they make demands upon us for certain things from us. They approve and condemn--not in abstract theory but in what they do to us. The answer to the question "Why not put your hand in the fire?" is the answer of fact. If you do your hand will be burnt. The answer to the question why acknowledge the right is of the same sort. For Right is only an abstract name for the multitude of concrete demands in action which others impress upon us, and of which we are obliged, if we would live, to take some account. Its authority is the exigency of their demands, the efficacy of their insistencies. There may be good ground for the contention that in theory the idea of the right is subordinate to that of the good, being a statement of the course proper to attain good. But in fact it signifies the totality of social pressures exercised upon us to induce us to think and desire in certain ways. Hence the right can in fact become the road to the good only as the elements that compose this unremitting pressure are enlightened, only as social relationships become themselves reasonable. It will be retorted that all pressure is a non-moral affair partaking of force, not of right; that right must be ideal. Thus we are invited to enter again the circle in which the ideal has no force and social actualities no ideal quality. We refuse the invitation because social pressure is involved in our own lives, as much so as the air we breathe and the ground we walk upon. If we had desires, judgments, plans, in short a mind, apart from social connections, then the latter would be external and their action might be regarded as that of a non-moral force. But we live mentally as physically only _in_ and _because_ of our environment. Social pressure is but a name for the interactions which are always going on and in which we participate, living so far as we partake and dying so far as we do not. The pressure is not ideal but empirical, yet empirical here means only actual. It calls attention to the fact that considerations of right are claims originating not outside of life, but within it. They are "ideal" in precisely the degree in which we intelligently recognize and act upon them, just as colors and canvas become ideal when used in ways that give an added meaning to life.