Then Parodi (who in 1919 produced a fine study of French thought since 1890[41]) followed up the discussion of ethical problems by his work _Le Problème morale et la Pensée contemporaine_ (1909), and in 1912 Wilbois published his contribution entitled _Devoir et Durée: Essai de Morale sociale_. [40] The teaching of a lay morality is a vital and practical problem which the Government of the Republic is obliged to face. The urgent need for such lay teaching will be more clearly demonstrated or evident when our next chapter, dealing with the religious problem, has been read. [41] _La Philosophie contemporaine en France_. Thus concludes a period in which the discussion, although not marked by a definite turning round of positions as was manifested in our discussions of science, freedom and progress, bears signs of a general development. This development is shown by the greater insistence upon the social aspects of ethics and by a turning away from the formalism of Kant to a more concrete conception of duty, or an ethic in which the notion of duty itself has disappeared. This is the general tendency from Renan with his insistence upon the aesthetic element, Renouvier with his claim for justice in terms of personality, to Fouillée, Guyau, Ollé-Laprune and Rauh with their insistence upon action, upon love and life. Yet, although the departure from an intense individualism in ethics is desirable, we must beware of the danger which threatens from the other extreme. We cannot close this chapter without insisting upon this point. Good must be personally realised in the inner life of individuals, even if they form a community. The collective life is indeed necessary, but it is not collectively that the good is experienced. It is personal. In the neglect of this important aspect lies the error of much Communistic philosophy and of that social science which looks on society as purely an organism. This analogy is false, for however largely a community exhibits a general likeness to an organism, it is a superficial resemblance. There is not a centre of consciousness, but a multitude of such centres each living an inner life of personal experience which is peculiarly its own; and these personalities, we must remember, are not simply a homogeneous mass of social matter, they are capable of realising the good each in his or her own manner. This is the only realisation of the good.