It is easy to see that we have here a conflict between ends. On the one side is the thought of public service in some important office or, let us say, the thought of bettering society in a more fundamental way by joining the propaganda of some proposed social reform. This end rests upon certain social impulses in the man's nature and appeals to him as strongly, we may fairly assume, as would any purpose of immediate self-interest or self-indulgence, so that it stands before him and urges him with an insistent pertinacity that at first even puts him on his guard against it as a temptation. Over against this concrete end or subject of moral valuation stand other ends comprehended or symbolized in the ideals of regular and steady industry, of material provision for family, of paternal duty toward children, of scholarly achievement as lawyer or judge, and the like--ideals which are indeed practical and personal, but which, as they now function, are general or universal in character, are lacking in the concreteness and emotional quality which belong to the new purpose which has just come to imagination and has brought these ideals into action on the predicate side. Will this life of social agitation really be quite "respectable," and befitting the character of a sober and industrious man? Will it enable me to support and educate my family? Will it permit me to devote sufficient attention to their present care and training? And will it not so warp my nature, so narrow and concentrate my interests, as in a measure to disqualify me for the right exercise of paternal authority over them in years to come? Moreover, will not a life of agitation, of constant intercourse with minds and natures in many ways inferior to my own and those of my present professional associates, lower my intellectual and moral standards, and so make of me in the end a less useful member of society than I am at present? These and other questions like them present the issue in its earlier aspect. Presently, however, the tentative purpose puts in its defense, appealing to yet other recognized ideals or standards of self-sacrifice, benevolence, or social justice as witnesses in its favor. The conflict thus takes on the subject-predicate form, as has already been explained. On the one hand we have the undefined but strongly insistent concrete purpose; on the other hand we have a number of symbolic concepts or universals standing for accepted and accredited habitual modes of conduct. The problem is that of working the two sides of the situation together into a unified and harmonious plan of conduct which shall be at once concrete and particular, as a plan chosen by way of solution of a given present emergency, and universal, as having due regard for past modes of conduct, and as itself worthy of consideration in coping with future emergencies.