From this condensed sketch, taken from Leibniz himself, the main features of his ethical doctrine clearly appear. When we were studying freedom we saw that it was not so much a starting-point of the will as its goal and ideal. We saw also that true freedom is dependent upon knowledge, upon recognition of the eternal and universal. What we have here is a statement of that doctrine in terms of feeling and of will instead of knowledge. The end of man is stated to be happiness, but the notion of happiness is developed in such a way that it is seen to be equivalent to the Aristotelian notion of self-realization; "it is development of substance, and substance is activity." It is the union of one and the many; and the one, according to the invariable doctrine of Leibniz, is the spiritual element, and the many is the real content which gives meaning to this rational unity. Happiness thus means perfection, and perfection a completely universalized individual. The motive toward the moral life is elsewhere stated to be love; and love is defined as interest in perfection, and hence culminates in love of God, the only absolute perfection. It also has its source in God, as the origin of perfection; so that Leibniz says, Whoso loves God, loves all. Natural right, as distinguished from morals, is based upon the notion of justice, this being the outward manifestation of wisdom, or knowledge,--appreciation of the relation of actions to happiness. The definitions given by Leibniz are as follows: Just and unjust are what are useful or harmful to the public,--that is, to the community of spirits. This community includes first God, then humanity, then the state. These are so subordinated that, in cases of collision of duty, God, the universe of relations, comes before the profit of humanity, and this before the state. At another time Leibniz defines justice as social virtue, and says that there are as many kinds of "right" as there are kinds of natural communities in which happiness is an end of action. A natural community is defined as one which rests upon desire and the power of satisfying it, and includes three varieties,--domestic, civil, and ecclesiastic. "Right" is defined as that which sustains and develops any natural community. It is, in other words, the will for happiness united with insight into what makes happiness.