But it has been urged, secondly, that the Kantian ethics is too formal, too little pertinent to the issues of life. Kant's moral law imposes only obedience to the law, or conduct conceived as suitable to a universal moral community. But what is the nature of such conduct in particular? It may be answered that to maintain the moral self-consciousness, to act dutifully and dutifully only, to be self-reliant and unswerving in the doing of what one ought to do, is to obtain a very specific character. But does this not leave the individual's conduct to his own interpretation of his duty? It was just this element of individualism which Hegel sought to eliminate through the application of his larger philosophical conception. If that which expresses itself within the individual consciousness as the moral law be indeed the law of that self in which the universe is grounded, it will appear as _objective spirit_ in the evolution of society. For Hegel, then, the most valid standard of goodness is to be found in that customary morality which bespeaks the moral leadings of the general humanity, and in those institutions, such as the family and the state, which are the moral acts of the absolute idea itself. Finally, in the realm of _absolute spirit_, in art, in revealed religion, and in philosophy, the individual may approach to the self-consciousness which is the perfect truth and goodness in and for itself. [Sidenote: The Peculiar Pantheism and Mysticism of Absolute Idealism.] § 193. Where the law of life is the implication in the finite self-consciousness of the eternal and divine self-consciousness, there can be no division between morality and religion, as there can be none between thought and will. Whatever man seeks is in the end God. As the perfect fulfilment of the thinking self, God is the truth; as the perfect fulfilment of the willing self, God is the good. The finite self-consciousness finds facts that are not understood, and so seeks to resolve itself into the perfect self wherein all that is given has meaning. On the other hand, the finite self-consciousness finds ideals that are not realized, and so seeks to resolve itself into that perfect self wherein all that is significant is given. All interests thus converge toward "some state of conscious spirit in which the opposition of cognition and volition is overcome--in which we neither judge our ideas by the world, nor the world by our ideas, but are aware that inner and outer are in such close and necessary harmony that even the thought of possible discord has become impossible. In its unity not only cognition and volition, but feeling also, must be blended and united. In some way or another it must have overcome the rift in discursive knowledge, and the immediate must for it be no longer the alien. It must be as direct as art, as certain and universal as philosophy."[391:13]