History is one record of growth in the sense of specific powers. Its track is marked by the appearance of more and more internal and distinguishing traits; of new divisions of labor and corresponding freedom in functioning. It begins with groups in which everything is massed, and the good is common only in the sense of being undifferentiated for all. It progresses with the evolution of individuality, of the peculiar gifts entrusted to each, and hence of the specific service demanded of each. The other side, the enlargement of the community of ends, has been termed growth in "comprehensiveness". History is again a record of the widening of the social consciousness--of the range of persons whose interests have to be taken into account in action. There has been a period in which the community was nothing more than a man's own immediate family group, this enlarging to the clan, the city, the social class, the nation; until now, in theory, the community of interests and ends is humanity itself. This growth in comprehensiveness is not simply a growth in the number of persons having a common end. The quantitative growth reacts upon the _nature_ of the ends themselves. For example, when the conceived community is small, bravery may consist mainly in willingness to fight for the recognized community against other hostile groups. As these groups become themselves included in the moral community, courage must change its form, and become resoluteness and integrity of purpose in defending manhood and humanity as such. That is to say, as long as the community is based largely upon physical facts, like oneness of blood, of territory, etc., the ideal of courage will have a somewhat external and physical manifestation. Let the community be truly spiritual, consisting in recognition of unity of destiny and function in coöperation toward an all-inclusive life, and the ideal of courage becomes more internal and spiritual, consisting in loyalty to the possibilities of humanity, whenever and wherever found. On this development of moral ideals, and especially of the growth in "comprehensiveness" as reacting upon the intrinsic form which the ideal itself takes, see Green, Op. cit., pp. 264-308, followed by Alexander, Op. cit., pp. 384-398. For the process of change of ideals in general, see Alexander, pp. 271-292, and 369-371. CHAPTER II.--THE MORAL STRUGGLE OR THE REALIZING OF IDEALS. LXVI. Goodness as a Struggle.