In connection with this broad difference between the material and formal aspects of life, it is interesting to observe a certain difference of leniency in the popular judgment. Materialism is more heartily condemned, because he who is guilty of it is not alive to the general good. He is morally unregenerate. Formalism, on the other hand, is good-hearted or well-intentioned. He who is guilty of it may be ridiculed as unpractical, or pitied for his misguided zeal; but society rarely offers to chastise him. For he has submitted to discipline, and if he is not the friend of man, it is not because of any profit that he has reserved for himself. In the arrangement which follows I shall use this difference between the material and formal {78} aspects of morality to supplement the main principle of classification, which is that difference of level or range, of which I have already made some use in the previous chapter, and which I shall now define more precisely. In morality life is so organized as to provide for interests as liberally and comprehensively as possible. But the principles through which such organization is effected will differ in the degree to which they accomplish that end. Hence it is possible to define several economies or stages of organization which are successively more complete. The _simple interest_, first, is the isolated interest, pursued regardlessly of other interests; in other words, not as yet brought under the form of morality. The _reciprocity of interests_, represents that rudimentary form of morality in which interests enter only into an external relation, through which they secure an exchange of benefits without abandoning their independence. In the _incorporation of interests_, elementary interests are unified through a purpose which subordinates and regulates them. The _fraternity of interests_, is that organization in which the rational or personal unit of interest is recognized as final, and respected wherever it is met. But there must also be some last economy, in which provision is formally made for any interest whatsoever that may assert itself. This is the realm of {79} good-will, or, as I shall call it for the sake of symmetry, the _universal system of interests_. I shall so construe these economies as to make the broader or more inclusive comprehend the narrower.