But right is not such a helpless creature. It exists not in word but in power. The moral world is, here and now; it is a reality apart from the wishes, or failures to wish, of any given individual. It bears the same relation to the individual's activity that the 'physical world' does to his knowledge. Not till the individual has to spin the physical world out of his consciousness in order to know it, will it be necessary for him to create morality by his choice, before it can exist. As knowledge is mastery in one's self of the real world, the reproduction of it in self-consciousness, so moral action is the appropriation and vital self-expression of the values contained in the existing practical world. The existence of this moral world is not anything vaguely mysterious. Imagine a well organized factory, in which there is some comprehensive industry carried on--say the production of cotton cloth. This is the end; it is a common end--that for which each individual labors. Not all individuals, however, are doing the same thing. The more perfect the activity, the better organized the work, the more differentiated their respective labors. This is the side of individual activity or freedom. To make the analogy with moral activity complete we have to suppose that each individual is doing the work because of itself, and not merely as drudgery for the sake of some further end, as pay. Now these various individuals are bound together by their various acts; some more nearly because doing closely allied things, all somewhat, because contributing to a common activity. This is the side of laws and duties. This group of the differentiated and yet related activities is the analogue of the moral world. There are certain wants which have constantly to be fulfilled; certain ends which demand coöperating activities, and which establish fixed relations between men. There is a world of ends, a realm of definite activities in existence, as concrete as the ends and activities in our imagined factory. The child finds, then, ends and actions in existence when he is born. More than this: he is not born as a mere spectator of the world; he is born _into_ it. He finds himself encompassed by such relations, and he finds his own being and activity intermeshed with them. If he takes away from himself, as an agent, what he has, as sharing in these ends and actions, nothing remains. LIV. Moral Institutions.