It is remarkable that men are so blind to the futility of a morality which merely blazons ideals, erects standards, asserts laws without finding in them any organic provision for their own realization. For ideals are held up to follow; standards are given to work by; laws are provided to guide action. The sole and only reason for their conscious moral statement is, in a word, that they may influence and direct conduct. If they cannot do this, not merely by accident, but of their own intrinsic nature, they are worse than inert. They are impudent impostors and logical self-contradictions. When men derive their moral ideals and laws from custom, they also realize them through custom; but when they are in any way divorced from habit and tradition, when they are consciously proclaimed, there must be some substitute for custom as an organ of execution. We must know the method of their operation and know it in detail. Otherwise the more earnestly we insist upon our categorical imperatives, and upon their supreme right of control, the more flagrantly helpless we are as to their actual domination. The fact that conscious, as distinct from customary, morality and psychology have had a historic parallel march is just the concrete recognition of the necessary equivalence between ends consciously conceived, and interest in the means upon which the ends depend. We have the same reality stated twice over: once as value to be realized, and once as mechanism of realization. So long as custom reigns, as tradition prevails, so long as social values are determined by instinct and habit, there is no conscious question as to the method of their achievement, and hence no need of psychology. Social institutions work of their own inertia, they take the individual up into themselves and carry him along in their own sweep. The individual is dominated by the mass life of his group. Institutions and the customs attaching to them take care of society both as to its ideals and its methods. But when once the values come to consciousness, when once a Socrates insists upon the organic relation of a reflective life and morality, then the means, the machinery by which ethical ideals are projected and manifested, comes to consciousness also. Psychology must needs be born as soon as morality becomes reflective.