If I were asked what is meant by an ethical unity, I should answer, in the first place, that it implies purpose. The unity of reality is not exhibited by a description of its present or past conditions or even by an account of its causal connexions. These modes of description are all affected by the fragmentariness which always belongs to temporal apprehension. But, when things are seen in the light of a purpose, a view of them as a whole becomes possible, and the fragmentariness of time is transcended. And, in the second place, I should say that an ethical unity implies the presence within itself of different finite centres of conscious activity, whose freedom is not inconsistent with their relation to one another and to the Whole. In his own life, so far as it is a moral life, each individual seeks system or unity. And this unity is realised on three different levels--as we may call them--which may be distinguished for clearness' sake, though it is not possible actually to separate them. On each level morality is realised through system, and system is brought about by the rule of the morally higher and the submission of the morally lower: in this goodness lies, in the opposite evil. If we isolate the individual and consider him apart, he may be said to attain goodness by the due ordering and control of his sensuous and passional nature by rational or spiritual ends. The result may be described, negatively, as the suppression of sensualism. But the positive description remains imperfect until we can say what the rational or spiritual principle is which is to weld all man's 'particular impulses' into an organic whole.