In this way does truth, bearing the supreme crown, give, or refuse, to the products of positive legislation its sanction, and it is from this crown that they derive their true binding force.[46] For as the old sage of Ephesus says in one of his pregnant Sibyl-like utterances: “All human laws are fed from the _one_ divine law.”[47] 38. Besides the laws referring to the limits of right, in every society there are other positive enactments as to the way in which an individual is to act inside his own sphere of right, how he is to make use of his liberty and his property. Public opinion approves industry, generosity, and economy each in its place, while disapproving idleness, greed, prodigality and much else. In the statutes no such laws are to be found, but they stand written within the hearts of the people. Nor are reward and punishment lacking as regards this kind of positive law. These consist in the advantages and disadvantages of good and bad reputation. There exists here, as it were, a positive code of morality, the complement of the positive code of law. This positive code of morality also may contain both right and wrong enactments. To be truly binding they need to be in accord with the rules which, as we have already seen, are capable of recognition by the reason, as a duty of love towards the highest practical good. And so we have really found the natural sanction of morality which we sought. 39. I do not linger here to show how this sanction operates. Every one would rather say to himself: “I am acting rightly,” than “I am acting foolishly.” And to no one capable of recognizing what is better is this fact entirely indifferent in choosing. In the case of some it is nearly so, whereas for others it is of the very first importance. Innate dispositions are themselves diverse and much advance may be made by education and one’s own ethical conduct. Enough, truth speaks, and whoever is of the truth hears her voice. 40. Throughout the multiplicity of derived laws graven by nature herself upon the tables of the law, utilitarian considerations, as we have seen, form the standard. As now, in different situations, we resort to different means, so also with regard to these different situations different special precepts must hold good. They may be quite conflicting in their tenour without of course being really contradictory, since they are intended for different circumstances. In this sense, then, a relativity in ethics is rightly asserted.