For similar reasons our moral schemes and standards must grow larger and more commensurate with the life which they aim to regulate.[177] The higher will can never work out unless it is as intelligently conceived and organized as commerce and politics. Evidently if we do not see how life really goes and what good and ill are under actual conditions, we can neither inculcate nor follow the better courses. There is nothing for it but to learn to feel and to effectuate kinds of right involving a sense of wider and remoter results than men have been used to take into account. As fast as science enables us to trace the outcome of a given sort of action we must go on to create a corresponding sense of responsibility for that outcome. The popular systems of ethics are wholly inadequate, and all thinking persons are coming to see that those traits of decency in the obvious relations of life that we have been accustomed to regard as morality are in great part of secondary importance. Many of them are of somewhat the same character as John Woolman’s refusal to wear dyed hats—we wonder that people do not see something more important to exercise their consciences upon. When the larger movements of life were subconscious and the good and ill flowing from them were ascribed to an inscrutable providence, morality could not be concerned with them; but the more we understand them the more they must appear the chief field for its activity. We still have to do with obvious wrong—the drunkard, the housebreaker, the murderer, and the like—but these simple offences are easy to deal with, comparatively, as being evident and indubitable, so that all normal people condemn them. No great ability or organization upholds them; they are like the outbreaks of savages or children in that they do not constitute a formidable menace to society. And, moreover, we are coming to see that they are most effectually dealt with by indirect and preventive methods. The more dangerous immorality is, of course, that which makes use of the latest engines of politics or commerce to injure the community. Wrong-doers of this kind are usually decent and kindly in daily walk and conversation, as well as supporters of the church and other respectable institutions. For the most part they are not even hypocrites, but men of a dead and conventional virtue, not awake to the real meaning of what they are and do. A larger morality requires that they should be waked up, that a public conscience, based on knowledge, should judge things by their true results, and should know how to make its judgments effectual.