Just what constitutes human excellence is determined in each case by the specific nature and relations of the individual involved. The excellence of a child is not that of a man; and the excellence of a free man differs from that of a slave. For the parent, the perfect child is docile, beautiful and full of promise; for the ruler, the perfect man is industrious, respectful of law and order, eager to pay taxes and go to war; for the free man, the perfect man is a rational being, living a harmonious life in knowledge and love of himself, his neighbor and God. Moreover, within any one class the excellences vary in harmony with the variations in the individuals. There is no excellence in general. But because ethical standards are quite human and vary, they do not lack, therefore, all validity. They are within their range of applicability, absolute, even though they are, in a more comprehensive universe, relative. A just appreciation of the relative nature, but absolute value of specific ethical judgments, is above all things vitally necessary in ethics. Such appreciation saves the ethicist from the pernicious fallacy of erecting personal preferences into universal laws; and it also saves him from falling into the ethical abyss where all things are of equal value because all things are equally vain. Ethical tolerance is different from ethical sentimentality. Every one has the sovereign natural right to cherish the excellence in harmony with his character. But the equality extends no further. A comprehensive estimate of the powers of the mind can be made and they can be arranged in a series of increasing value. No arrangement can ever be absolutely final and authoritative, for what one free man considers the highest perfection of human life, another will consider to be only of secondary importance. Still, all free men will agree that certain powers of the mind are superior to others. But superiority is not rationally endowed with legislative power over others. The free man is superior to the slave, but he has, because of that, no rational right to dominate him; neither is it his office to revile or despise him; the slave was given his nature, he did not ask for it.