The seeming paradoxicalness of this statement results from the tendency, so difficult of avoidance, to judge a conclusion which presupposes an ideal humanity, by its applicability to humanity as now existing. The foregoing conclusion refers to that highest conduct in which, as we have seen, the evolution of conduct terminates--that conduct in which the making of all adjustments of acts to ends subserving complete individual life, together with all those subserving maintenance of offspring and preparation of them for maturity, not only consist with the making of like adjustments by others, but furthers it. And this conception of conduct in its ultimate form implies the conception of a nature having such conduct for its spontaneous outcome--the product of its normal activities. So understanding the matter, it becomes manifest that under such conditions any falling short of function, as well as any excess of function, implies deviation from the best conduct or from perfectly moral conduct. § 32. Thus far in treating of conduct from the biological point of view, we have considered its constituent actions under their physiological aspects only; leaving out of sight their psychological aspects. We have recognized the bodily changes and have ignored the accompanying mental changes. And at first sight it seems needful for us here to do this; since taking account of states of consciousness apparently implies an inclusion of the psychological view in the biological view. This is not so however. As was pointed out in the _Principles of Psychology_, §§ 52, 53, we enter upon psychology proper only when we begin to treat of mental states and their relations considered as referring to external agents and their relations. While we concern ourselves exclusively with modes of mind as correlatives of nervous changes, we are treating of what was there distinguished as æstho-physiology. We pass to psychology only when we consider the correspondence between the connections among subjective states and the connections among objective actions. Here, then, without transgressing the limits of our immediate topic, we may deal with feelings and functions in their mutual dependencies.