Those who think as I do will reject the opinion that the right is, in any general sense, the social as opposed to the individual. As already stated, I look upon this antithesis as false when used to imply a radical opposition. All our human thought and activity is either individual or social, according to how you look at it, the two being no more than phases of the same thing, which common thought, always inclined to confuse words with things, attempts to separate. This is as true in the ethical field as in any other. The consideration of other persons usually enters largely into questions of right and wrong; but the ethical decision is distinctly an assertion of a private, individualized view of the matter. Surely there is no sound general principle in accordance with which the right is represented by the suggestions of the social environment, and the wrong by our more private impulses. The right is always a private impulse, always a self-assertion, with no prejudice, however, to its social character. The “ethical self” is not less a self for being ethical, but if anything more of a self, because it is a fuller, more highly organized expression of personality. All will recognize, I imagine, that a strong sense of duty involves self-feeling, so that we say to ourselves emphatically I ought. It would be no sense of duty at all if we did not feel that there was something about it peculiar to us and antithetical to some of the influences acting upon us. It is important for many purposes to emphasize the fact that the ethical self is always a public self; but it is equally true and important that it is always a private self. In short, ethical thinking and feeling, like all our higher life, has its individual and social aspects, with no peculiar emphasis on either. If the social aspect is here at its highest, so also is the individual aspect. The same objection applies to any form of the antithesis self _versus_ other, considered as a general statement of moral situations. It is a fallacious one, involving vague and material notions of what personality is—vague because material, for we cannot, I think, reflect closely upon the facts of personality without seeing that they are primarily mental or spiritual, and by no means even analogous to the more obvious aspects of the physical. As a matter of fact, ego and alter, self and sympathy, are correlative, and always mingled in ethical judgments, which are not distinguished by having less self and more other in them, but by being a completer synthesis of all pertinent impulses. The characteristic of a sense of right is not ego or alter, individual or social, but mental unification, and the peculiar feeling that accompanies it.