3. _Baseness._ For, when we say that bad action takes account of ideals only on the basis of possession, we say, in effect, that it takes account only of _sensible_ satisfaction. As it is in the progressive movement of morality that there arises the distinction of the law-abiding and the lawless self, of the social and the selfish self, so in the same aspect there comes into existence the distinction of the low, degraded, sensual self, as against the higher or spiritual self. In themselves, or naturally, there is no desire high, none low. But when an inclination for an end which consists in possession comes into conflict with one which includes an active satisfaction--one not previously enjoyed--the contrast arises. It is wrong to say, with Kant, that the bad act is simply for pleasure; for the bad act, the choice of a past satisfaction as against the aspiration for a wider good, may have a large content--it may be the good of one's family; it may be scientific or æsthetic culture. Yet the moment a man begins to live on the plane of past satisfaction as such, he has begun to live on the plane of 'sense', or for pleasure. The refusal to recognize the ideal good, to acknowledge activity as good, throws the agent back into a life of dwelling upon his own sensible good, and thus he falls more and more into a life of dwelling upon mere sensations. What made the past good a good at all was the spirit, the activity, in it, and when it is no longer an activity, but a mere keeping, the life is gone out of it. The selfish life must degenerate into mere sensuality--although when sensuality is 'refined' we call it sentimentality. 4. _Demoralization._ Morality is activity; exercise of function. To cease this activity is not to remain on the attained level, for that, _when attained_, was active. It is to relapse, to slip down into badness. The moral end is always an activity. To fail in this activity is, therefore, to involve character in disintegration. It can be kept together only by constant organizing activity; only by acting upon new wants and moving toward new situations. Let this activity cease, and disorganization ensues, as surely as the body decays when life goes, instead of simply remaining inert as it was. Bad conduct is thus _unprincipled_; it has no center, no movement. The good man is 'organic'; he uses his attainments to discover new needs, and to assimilate new material. He lives from within outwards, his character is compact, coherent; he has _integrity_. The bad man, having no controlling unity, has no consistent line of action; his motives of conduct contradict one another; he follows this maxim in relation to this person, that in relation to another; character is _demoralized_.