Virtues, then, are cardinal, and character is integral, just in the degree in which every want is a want of the whole man. So far as this occurs, the burden of the moral struggle is transformed into freedom of movement. There is no longer effort to bring the particular desire into conformity with a law, or a universal, outside itself. The fitting in of each special desire, as it arises, to the organism of character takes place without friction, as a natural re-adjustment. There is not constraint, but growth. On the other side, the attained character does not tend to petrify into a fixed possession which resists the response to needs that grow out of the enlarged environment. It is plastic to new wants and demands; it does not require to be wrenched and wracked into agreement with the required act, but moves into it, of itself. The law is not an external ideal, but the principle of the movement. There is the identity of freedom and law in the good. This union of inclination and duty in act is the practical end. All the world's great reformers have set as their goal this ideal, which may be termed either the freeing of wants, or the humanizing of the moral law. It will help summarize our whole discussion, if we see how the theories of hedonism and of Kant have endeavored to express this same goal. Hedonism, indeed, has this identity for its fundamental principle. It holds strongly to the idea of moral law immanent in human wants themselves. But its error lies in taking this identity of desire and the good, as a direct or immediate unity, while, in reality, it exists only in and through activity; it is a unity which can be attained only as the result of a process. It mistakes an ideal which is realized only in action for bare fact which exists of itself. Hedonism, as represented by Spencer, recognizes, it is true, that the unity of desire and duty is not an immediate or natural one; but only to fall into the error of holding that the separation is due to some external causes, and that when these are removed we shall have a fixed millenium. As against this doctrine, we must recognize that the difference between want and duty is always removed so far as conduct is moral; that it is not an ideal in the sense of something to be attained at some remote period, but an ideal in the sense of being the very meaning of moral activity whenever and wherever it occurs. The realizing of this ideal is not something to be sometime reached once for all, but progress is itself the ideal. Wants are ever growing larger, and thus freedom ever comes to have a wider scope (Sec. LXV).