The psychogeny of this development of the continuous self into an object and a motive is to be found in the intellectual recognition of the actual order displayed by nature in the processes of life. It is the harmonising of the volitional actions with the laws of natural change. We have seen that the process of life is the continuous adaptation of organism to environment. But this is a natural, non-volitional process. Change in the environment produces change of organism to correspond with it. When cognitions are developed the sequences of action are foreseen, the changes of environment are foreseen, the developments of organism are foreseen; a generalisation is made of all the factors, and logical conclusions drawn as to the necessary adaptations. Then follows a rational or intentional adaptation of organism and environment, due to the motive of Self which we have just considered; this rational or intentional adaptation may be either incidental or continuous, and the adaptation may be either of organism or of environment. And in this calculus the relation of the individual to the mass of individuals constituting society must be taken into account. A man having regard to his continuous self finds himself in a certain position. The motive relating to the continuous self determines that his conduct shall be regulated by the best regard for that continuous self. And it must be admitted at once that technically it is not qualitatively related to any abstraction, such as virtue, &c., unless, indeed, virtue be interpreted as the establishment of such a harmony, but has regard purely to the establishment of the most harmonious correspondence between himself and his environment for the remainder of his life. It might be that such a resolve would result in a system of ethics, but we wish to limit the consideration to our special subject.