Again, take a suggestion of end for conduct from some special science. For instance, Biology marks as the general result of the struggle for existence and of natural selection, the perfection—practical and relative—of the kind. Thus the result, that is, end unconsciously achieved, of the life of deer is power of locomotion and keenness of scent, while with man the tendency of evolution is toward brain power. Man obviously is able to consciously make an evolution tendency an end, to conduct himself with reference to it, and thus man’s life may be a conscious and strenuous carrying out of tendency. A constraint arises from this end as from others, but it is not moral constraint, till the end has been adjudged right; thus this end does not explain rightness. The aspiration toward self-culture and self-fulfilment is not psychically moral, nor yet the determination to achieve this perfection. Perfection, be it remarked, is not an end, but the measure of attainment of any end; a perfect man is one who is complete in certain respects. Morality is not the carrying out any end, perfectly or imperfectly, be it pleasing, satisfactory, true, good, etc., but it pursues and is pursued by the right end, which is rightness as universal, authoritative, compulsive, self-approved, impersonal law. The emotion of oughtness in its purely ethical form is responsive to this alone. Purely moral emotion as psychic fact, is not any feeling for any _summum bonum_ or any perfection of attainment of any kind, but is an emotion for the right for its own sake. It is neglectful of all consequences, and cries, “Let justice be done, though the heavens fall.” We all know the distinct difference in quality of feeling when acting merely to do my duty and when acting to achieve an end for the achievement’s sake or for the good implied. Ethical emotion may arise about any extrinsic end, but does not arise out of it.