In things we found that goodness consists in having their manifold parts drawn into integral wholeness. And this is true also of persons. But the modes of organization in the two cases were so unlike as to require long elucidation. Our conclusion would seem to be that while goodness is everywhere expressive of organization, personal conduct is good only when consciously organized, guided, and aimed at the development of a social self. We have seen how self-consciousness lies at the foundation of personality, sharply discriminating persons from things. We have seen too that wherever it is present, the person curiously directs himself, passing through all the varieties of purposive activity which were catalogued in the chapter on self- direction. But such activity implies a being of variable, not of fixed powers, a being accordingly capable of enlargement, and with possibilities in him which every moment renders real. This progressive realization of himself, this development, he--so far as he is good-- consciously conducts. And finally we found in the person the strange fact that he conceives of his good self as essentially in conjunction with his fellow man, and recognizes that parted off and in separate abstractness he is no person at all. Accordingly personal organization, direction, enlargement, conjunction. Under our analysis two antithetic worlds emerge, a world of nature and of spirit, the former guided by blind forces, the latter self-managed. Unlike spiritual beings, natural objects are under alien control; have not the power of development, and when brought into close conjunction with others are liable to disruption. II Accepting this vital distinction, we see that the work of spiritual man will consist in progressively subjugating whatever natural powers he finds within him and without, rendering them all expressive of self-conscious purpose. for we men are not altogether spiritual; in us two elements meet. Our spirituality is superposed on a natural basis. Like things, we have our natural aptitudes, blind tendencies, established functions of body and mind. These are all serviceable and organic; but to become spiritual all need to be redeemed, or drawn over into the field of consciousness, where our special stamp may be set upon them. When we speak of a good act, we mean an act which shows the results of such redemption, one whose every part has been studied in relation to every other part, and has thus been made to bear our own image and superscription.