The hedonists, too, says Guyau, have been negligent of the widest pleasures, and have frequently confined their attention to those of eating and drinking and sexual intercourse, purely sensitive, and have neglected those of living, willing and thinking, which are more fundamental as being identical with the consciousness of life. But Guyau asserts that, as the greatest intensity of life involves necessarily its widest expansion, we must give special attention to thought and will and feeling, which bring us into touch universally with our fellows and promote the widest life. This expansiveness of life has great ethical importance. With the change in the nature of reproduction, involving the sexual union of two beings, “a new moral phase began in the world.” It involved an expansion not merely physical, but mental—a union, however crude, of soul. It is in the extension of this feature of human life that Guyau sees the ethical ideal. The most perfect organism is the most sociable, for the ideal of the individual life is the common or social life. Morality is for him almost synonymous with sociability, disinterestedness, love and brotherhood, and in it we find, he says, “the flower of human life.” All our action should be referred to this moral ideal of sociability. Guyau sees in the phrase “social service” a conception which should not be confined to those who are endeavouring in some religious or philanthropic manner to alleviate the suffering caused by evil in human society, but a conception to which the acts, all acts, of all members of society should be related. Like Renouvier, he gives to work an important ethical value. “To work is to produce—that is, to be useful to oneself and to others.” In work he sees the economic and moral reconciliation of egoism and altruism. It is a good and it is praiseworthy. Those who neglect and despise it are parasites, and their existence in society is a negation of the moral ideal of sociability and social service. In so far as the work of certain persons leads to the accumulation of excessive capital in individual hands, it is likely to annul itself sooner or later in luxury and idleness. Such an immoral state of affairs, it is the concern of society, by its laws of inheritance and possession, to prevent. Having made clear his principle of morality, Guyau then has to face the question of its relation to the notion of duty or obligation. Duty in itself is an idea which he rejects as vague, and he disapproves of the external and artificial element present in the Kantian “rigorism.” For Guyau the very power of action contained in life itself creates an impersonal duty. While Emerson could write: “Duty says, ‘I must,’ The youth replies, ‘I can,’”