6. Now what I especially wish here to remark, is this;--that the progress of man as a moral being consists in a constant extension of the Idea into the region of Facts. This progress consists in making human actions conform more and more to the moral Ideas of Justice, Rightness, and the like; including in human actions, as we have said, Laws, the enforcement of Laws, and other collective acts of bodies of men. The History of Man _as_ Man consists in this extension of moral Ideas into the region of Facts. It is not that the actual history of what men do has always consisted in such an extension of moral Ideas; for there has ever been, in the actual doings of men, a large portion of facts which had no moral character; acts of desire, deeds of violence, transgressions of acknowledged law, and the like. But such events are not a part of the genuine progress of humanity. They do not belong to the history of man as man, but to the history of man as brute. On the other hand, there are events which belong to the history of man as man, events which belong to the genuine progress of humanity; such as the establishment of just laws; their enforcement; their improvement by introducing into them a fuller measure of moral Ideas. By such means there is a constant progress of man as a moral being. By this _realization of moral Ideas_ there is a constant progress of Humanity. 7. I have made this reflection, because it appears to me to bring into view an analogy between the Progress of Science and the Progress of Man, or of Humanity, in the sense in which I have used the term. In both these lines of Progress, Facts are more and more identified with Ideas. In both, there is a fundamental Antithesis of Ideas and Facts, and progress consists in a constant advance of the point which separates the two elements of this Antithesis. In both, Facts are constantly won over to the domain of Ideas. But still, there is a difference in the two cases; for in the one case the Facts are beyond our control. We cannot make them other than they are; and all that we can do, if we can do that, is to shape our Ideas so that they shall coincide with the Facts, and still have the manifest connexion which belongs to them as Ideas. In the other case, the Facts are, to a certain extent, in our power. They are what we make them, for they are what we do. In this case, the Facts ought to come towards the Ideas, rather than the Ideas towards the Facts. As we called the former process the Idealization of Facts, we may call this the Realization of Ideas; and the analogy which I have here wished to bring into view may be expressed by saying, that the Progress of Physical Science consists in a constant successive Idealization of Physical Facts; and the Progress of man's Moral Being is a constant successive Realization of Moral Ideas.