In the concluding part of the article Dewey takes up the consideration of moral obligation. "What is the relation of knowledge, of theory, to that Ought which seems to be the very essence of moral conduct?"[86] The answer anticipates in some measure the position which was taken later, as has been seen, in regard to necessity. The concept of obligation, like that of necessity, Dewey believes, has relevance only for the judgment situation. "But," Dewey says, "limiting the question as best I can, I should say (first) that the 'ought' always rises from and falls back into the 'is,' and (secondly) that the 'ought' is itself an 'is,'--the 'is' of action."[87] Obligation is not something added to the conclusion of a judgment, something which gives a moral aspect to what had been a coldly intellectual matter. The 'ought' finds an integral place in the judgment process. "The difference between saying, 'this act is the one to be done, ...' and saying, 'The act _ought_ to be done,' is merely verbal. The analysis of action is from the first an analysis of what is to be done; how, then, should it come out excepting with a 'this should be done'?"[88] The peculiarity of the 'ought' is that it applies to conduct or action, whereas the 'is' applies to the facts. It has reference to doing, or acting, as the situation demands. "This, then, is the relation of moral theory and practice. Theory is the cross-section of the given state of action in order to know the conduct that should be; practice is the realization of the idea thus gained: in is theory in action."[89] The parallel between this article and "The Superstition of Necessity" is too obvious to require formulation, and the same criticism that applies to the one is applicable to the other. "The Superstition of Necessity" is more detailed and concrete in its treatment of the judgment process than this earlier article, as might be expected, but the fundamental position is essentially the same. The synthetic activity of the self, the thought-process, finally appears as the servant of action, or, more exactly, as itself a special mode of organic activity in general. From the basis of the standpoint which he had now attained Dewey attempted a criticism of Green's moral theory, in two articles in the _Philosophical Review_, in 1892 and 1893. The first of these, entitled "Green's Theory of the Moral Motive,"[90] appeared almost two years after the article on "Moral Theory and Practice." The continuity of Dewey's thought during the intervening period, however, is indicated by the fact that the first four pages of the article to be considered are given over to an introductory discussion which repeats in almost identical terms the position taken in "Moral Theory and Practice." Dewey himself calls attention to this fact in a foot-note.