The scope of the spirit of art may be extended beyond the single task or act to embrace the whole of one's life. Impulse offers a plastic material to which form may be given. The principles of harmony, balance, evolution, proper subordination, and perfection of detail, indispensable to beauty in art, are conditions of happiness in life. The form of a work of art and the form of a happy life are the same, as Plato insisted. [Footnote: See, for example, _The Gorgias_, 503, 504.] In order to yield satisfaction, the different parts of life must exemplify identity of motive, continuity and orderliness in the fulfillment of purpose, lucidity of relation, yet diversity for stimulation and totality. There must be a selective scheme to absorb what is congenial and reject the unfit. This sense for form in life may lead to the same results as morality, but the point of departure and the sanction are different. Morality is largely based on conformity, on submission to the general will, and is rendered effective by fear of public disapproval and supernatural taboos; while the aesthetic direction of life has its roots in the love of form and meaning, and its sanction in personal happiness. Moreover, to the reflective person, looking before and after, life has the same sort of reality as a story, and is bound to be judged in some measure like a story. The past and the future live only in the imagination, and when we survey them there they may please us with their interest, liveliness, and meaning, much as a work of art would, or displease us with their vanity and chaos. In this way personality may acquire an imaginative value fundamentally aesthetic. This is different from moral value, which has reference to the relation of a life to social ideals; it is more comprehensive than the religious judgment, which is interested only in saving the soul; because it includes every element of life,--sense, imagination, and achievement, welcoming all, so long as they contribute something to a significant, moving whole.