The same logic applies to the old dispute of whether reform should start with the individual or with institutions. When the self is regarded as something complete within itself, then it is readily argued that only internal moralistic changes are of importance in general reform. Institutional changes are said to be merely external. They may add conveniences and comforts to life, but they cannot effect moral improvements. The result is to throw the burden for social improvement upon free-will in its most impossible form. Moreover, social and economic passivity are encouraged. Individuals are led to concentrate in moral introspection upon their own vices and virtues, and to neglect the character of the environment. Morals withdraw from active concern with detailed economic and political conditions. Let us perfect ourselves within, and in due season changes in society will come of themselves is the teaching. And while saints are engaged in introspection, burly sinners run the world. But when self-hood is perceived to be an active process it is also seen that social modifications are the only means of the creation of changed personalities. Institutions are viewed in their educative effect:--with reference to the types of individuals they foster. The interest in individual moral improvement and the social interest in objective reform of economic and political conditions are identified. And inquiry into the meaning of social arrangements gets definite point and direction. We are led to ask what the specific stimulating, fostering and nurturing power of each specific social arrangement may be. The old-time separation between politics and morals is abolished at its root.