Finally, it is true, the individual is dependent on his natural disposition. To say that he can be, and is to be, raised above himself is a very impressive, but really nonsensical, phrase. He can get out of himself only what is in him by nature, and however hard he may try to reach out beyond the boundaries drawn by his organic disposition, he finds it impossible to overstep them. But, as a rule, they are far wider than the individual has any idea of until he attempts to reach them, and he will find many surprises if he labours untiringly to develop to their fullest extent all the possibilities latent in him. Even a born weakling can, by dint of methodical practice, harden his flaccid muscles sufficiently to become a gymnast of average skill, though he is hardly likely to become a first-class athlete. In just the same way a weak-willed or simple person can by earnest endeavours rise to a consistent morality; if, nevertheless, there appear in him, continually or occasionally, organic impulses which carry him away, it is not his fault but his misfortune. In that case he is subjectively not responsible for his immorality. But the community can, all the same, not liberate him from responsibility, because the law of self-preservation forces it to insist on observance of the moral law, and it has no means of accurately measuring how strong the pressure of instincts and the power of inhibition is in any individual, and to what extent he has fulfilled the duty of exercising and strengthening the latter. The phrase "To understand everything is to forgive everything" shows insight, but is only true in the sense that one must not blame an individual for his natural imperfection. It comprehends recognition of the Will's lack of freedom, and the inadmissibility, from the philosophical point of view, of the concept of responsibility, but it does not affect the right and the duty of the community to demand moral conduct regardless of this lack of freedom. It is not permitted to forgive because it understands. Moreover, there would be no sense in forgiveness by the community, for the concept of forgiveness implies feeling and kindly forgetfulness of an injury inflicted of malice prepense; but insult and offence play no part in the punishment by society of transgressions of the moral law, and indulgence due to sensibility would endanger its existence. The certainty possessed by the individual that his evil deeds, if they become known, will have evil consequences for him is one of the determining factors which is indispensable in helping him to make a decision. It is an inadmissible affectation to condemn the fear of punishment as a motive for moral action, because it ought to be the result of the conviction that it is absolutely right. It is a powerful aid to self-discipline, as also are the thought and the foretaste of the satisfaction upon which self-respect may count if general respect and praise are to be the reward of exemplary conduct.