To sum up the arguments of this section, Morality is not transcendental but immanent; it is a social phenomenon and restricted to the sphere of living beings. Its beginnings may be traced in animal societies, it is developed among mankind. The preliminary condition necessary for this development is the ability to visualize future happenings, since moral conduct is determined by estimating its effects and results, that is, by conceiving something in the future. Morality has a positive, concrete aim. It makes the existence of society possible, and this, given the circumstances obtaining on our planet, is the necessary condition for the preservation of each individual, and it originated from the instinct of self-preservation in the species. Its essence lies in consideration for one's neighbour, because without this the communal life of individuals, that is, a society, would be impossible. If individuals had been able to live alone, Morality could never have come into existence. The concepts Good and Bad characterize those actions which society feels to be beneficial or harmful to itself. As moral conduct implies consideration for one's neighbour, it is often, if not always, in conflict with selfishness, that is, with the immediate and instinctive impulses, and is, in the first place, accompanied by disagreeable sensations. The pleasurable emotion of satisfaction arises later through habit and reflection; it accompanies the thought of the merit and praiseworthiness of the victory over self. Conscience is the voice of the community in the individual's consciousness. The idea of Duty is the subjective conception of the Rights of our neighbour; the idea of Rights is the subjective conception of our neighbour's Duty to us. Morality is not absolute, but relative, and is subject to continual changes. To maintain that Morality is cosmic, eternal, immutable, that it aims neither at profit nor pleasure, but constitutes its own aim, is pure anthropomorphic superstition. CHAPTER III THE BIOLOGICAL ASPECT OF MORALITY