Personality which lies at the root of the moral problem demands Truth and Liberty, and it has a right to these two, for without them it is injured. They are essential to a society of persons. Another vital element in society is Work, the neglect of which is a grave immoral act, for as there is in any society a certain amount of necessary work to be performed, a “slacker” dumps his share upon his fellows to perform in addition to their own share. With industrial or general laziness, and the parasitism of those whose riches enable them to live without working, is to be condemned also the shirking of intellectual work by all. Quite apart from those who are “intellectuals” as such, a solemn duty of work, of thought, reflection and reasoning lies on each person in a society. Apathy among citizens is really a form of culpable negligence. The duty of work and thought is so vital and of such ethical, political and social importance that Renouvier suggests that the two words, work and duty, be regarded as synonyms. It might, he thinks, make clearer to many the obligation involved. Justice has been made clear in the foregoing remarks, but in view of Kant’s distinction of “large” and “strict” duties, Renouvier raises the question of the relation of Justice and Goodness. He concludes that acts proceeding from the latter are to be distinguished from Justice. They proceed not from considerations of persons as such, but from their “nature” or common humanity, and are near to being “duties to oneself.” They are of the heart rather than of the head, proceeding from sentiments of humanity, and sentiment is not, strictly speaking, the foundation of justice, which is based on the notions of duties and rights. There can be, therefore, an opposition of Justice and of Goodness (Kindness or Love), and the sphere of the latter is often limited by considering the former. Renouvier recognises the fact that Justice in the moral sense of recognition and respect for personality is itself often “constitutionally and legally” violated in societies by custom, laws and institutions as well as by members of society in their actions, and he notes that this “legal” injustice makes the problem of the relation of Justice and Charity excessively difficult.