With what goes on in the interior it does not interfere, except in so far as the limitations it prescribes are an interference. Take another illustration. Ethics condemns vanity and whatever ministers to vanity--as, e. g., undue attention to dress and adornment of the person--on the ground that this implies an immoral subordination of the inner to the outer, of the higher to the lesser ends. But, to lay down a cast-iron rule as to how much one has a right to expend on dress, can not be the office of ethics, on account of the infinite variety of conditions and occupations which subsists among men. And the attempt to prescribe a single fashion of dress, by sumptuary laws or otherwise, would impair that freedom of taste which it is the business of the moralist to respect. Again, every one knows with what bitterness the moral rigorists of all ages have condemned the impulse which attracts the sexes toward one another, and how often they have tried, though vainly, to crush it. But here, again, the true attitude is indicated by the definition of ethics as a science of limits. The moral law prescribes bounds within which this emotional force shall be free to operate, and claims for it the holy name of love, so long as it remains within the bounds prescribed, and, being within, remains conscious of them. That is what is meant when we speak of spiritualizing the feelings. The feelings are spiritualized when they move within certain limits, and when the sense of the existence of these limits penetrates them, and thereby imparts to them a new and nobler quality. And, because such limitation is felt to be satisfying and elevating, the system of correlations which we call ethical, and which, abstractly stated, would fail to interest, does by this means find an entrance into the human heart, and awakens in it the sense of the sublimity and the blessedness of the moral commands.