The first two of these types of theory (perhaps because individuals are _physically_ sharply marked off from one another, and go on in _biological_ functioning in obvious separateness) have falsely accentuated the self-dependence and separateness of individual _minds_. The second type of theory, which has sought to work out the whole thing on the basis of this false conception of the individual, has largely failed to see the objective social realities, or has, with methodological rigor, denied their existence. This second type of thinking has especially characterized a good deal of economic theory, which rests on the philosophy and psychology of David Hume.[26] We will set our doctrine in clearer light if we contrast three parallel types of theory which have appeared with reference to the nature of morality, of law, and of economic value. For each of these phenomena, we have theories which represent all three of the types of social thinking to which we have referred. In the theory of morals, we have, at one extreme, doctrines like those of Kant and Fichte, according to whom morality is a matter of obligation, independent of the human will, independent of consequences, inherent in the nature of things. Man's mind can find out what the moral law is, but man's mind has nothing to do with the making of the moral law. The same notion is involved in the ideas of "natural rights," "justice though the heavens fall," and the like. The conception is strikingly brought out in the question about which old theologians sometimes debated: is Right right because God enjoins it, or does God enjoin Right because it is Right? Whether or not Right is supreme over God, these old theologians never questioned that Right is supreme over all human wishes and desires, and in no sense an outcome of them. At the other extreme, we have the moral doctrine of the Sophists, for whom each man's _will_ was right for him--a doctrine which reappears in every individualistic and anarchistic age. For this doctrine, there are no valid social standards of right and wrong. There is nothing binding on the moral agent but his own will. In between, is the moral doctrine of such thinkers as Friedrich Paulsen, or John Dewey, who represent the reigning type of moral theory to-day. For them, morality is a purely human matter. It grows out of the needs and interests of men. What is good at one time and place is not necessarily good at another time and place. There are no immutable moral principles, valid throughout the ages. None the less, morality is not a private matter, about which men may do as they please. Morality is the product of an organic society, the product of the interplay of many minds. To a given individual, the moral law is, indeed, an external constraining and impelling force. It is the will of the rest of the group. It may be his own will too, but if it is not, it overrides his personal preference, He, on the other hand,