We recur to our fundamental propositions. Morals is connected with actualities of existence, not with ideals, ends and obligations independent of concrete actualities. The facts upon which it depends are those which arise out of active connections of human beings with one another, the consequences of their mutually intertwined activities in the life of desire, belief, judgment, satisfaction and dissatisfaction. In this sense conduct and hence morals are social: they are not just things which _ought_ to be social and which fail to come up to the scratch. But there are enormous differences of better and worse in the quality of what is social. Ideal morals begin with the perception of these differences. Human interaction and ties are there, are operative in any case. But they can be regulated, employed in an orderly way for good only as we know how to observe them. And they cannot be observed aright, they cannot be understood and utilized, when the mind is left to itself to work without the aid of science. For the natural unaided mind means precisely the habits of belief, thought and desire which have been accidentally generated and confirmed by social institutions or customs. But with all their admixture of accident and reasonableness we have at last reached a point where social conditions create a mind capable of scientific outlook and inquiry. To foster and develop this spirit is the social obligation of the present because it is its urgent need. Yet the last word is not with obligation nor with the future. Infinite relationships of man with his fellows and with nature already exist. The ideal means, as we have seen, a sense of these encompassing continuities with their infinite reach. This meaning even now attaches to present activities because they are set in a whole to which they belong and which belongs to them. Even in the midst of conflict, struggle and defeat a consciousness is possible of the enduring and comprehending whole.