We also find ourselves placed in a system of physical, intellectual, and social laws, by obedience to which happiness is gained, and that by disobedience to them happiness is destroyed. At the same time, the controlling principle of every mind is to gain happiness and escape pain or loss of happiness. This being so, we may assume that to gain the end for which we are made, or, in other words, _to act right_, we must obey these laws. Again, we find every rational mind so made that it may be controlled by some leading desire of ruling purpose to which all other desires and purposes are subordinate, and that it is the nature of this ruling purpose which constitutes _moral character_. By moral character is meant that which results from our own choice instead of that which consists in qualities and propensities created by God. This ruling purpose that controls the mind sometimes, by a figure of speech is called the _heart_, which literally is the organ that controls the body. Again, we find that in all ages and nations there are some men whose ruling purpose and chief desire is to do right, and that these persons are called the righteous or the virtuous men. Again, we find that all decisions as to what is best and right are regulated by the _dangers_ involved. If one course, with equal advantages, is free from danger, and the opposite involves danger, all men decide the former to be the right one. Thus, all questions of duty as to any course of action are regulated by the dangers which threaten ourselves or society. As an illustration of this fact, when the life of our nation was imperiled, privations, risks, and even death, were sometimes a duty, when in times of peace and prosperity such sacrifices would not be right but highly sinful. The general principle thus illustrated is, that the standard of right and wrong in all practical affairs is regulated by the amount of danger to be met in alternate courses, one of which must be chosen. And thus it appears that every question of rectitude and duty is modified by circumstances; so that what would be a sin in one case would be a solemn duty in another. Again, we find that the character of a righteous man is dependent on experience and instruction. For a child is born in utter ignorance of God’s laws, and of his obligation to obey them; and it is only by the slow and gradual process of experience and training that he gains this knowledge. Still more is he dependent on educators for motives to excite to obedience. The great want of humanity is right instruction as to the laws by which the best good of all is secured, and powerful motives to induce obedience to these laws.