=3.= It is verified, further, in the character of the various virtues, and their opposite immoralities. In their very conceptions these imply relations. They are moulded by them, and carry the shaping thus received. Justice, for example, in inter-human affairs, is absolute equity between man and man--exact reciprocity. Veracity expresses something that is due from one to another among beings whose welfare requires them to live according to the truth of things. The duty to speak the truth answers to the need and right of each one to know it. Love, or good-will, has already been shown to express the feeling which, in eternal fitness, is due from one sentient rational being to another, in the most generic relationship. Honesty means seeking equality of values in dealings one with another. Sincerity signifies genuineness in the temper and way we relate ourselves to those about us. We might run through all the precepts of the Christian decalogue and note that every one is based on some general or special relation, either of man to God or of men to their fellow-men. No virtue can get away from relations. The very concept of every one is moulded by them, and carries the shaping which they enstamp upon it as the coin does that of the die. ==Supported by Analogy.== =4.= It is supported also by the analogy of organic and instinctive action. In organic action, the physically right is adaptation to environment, in which each part and movement fills its sphere and accomplishes its functions in the given place and relations. In instinctive action, the force is adjusted to the position and connections in which the animal is placed. For example, that of the bee is made to move correspondently to its relations to the individuals of its own kind and to the end of supporting and preserving the species. The instinct of the beaver adjusts its house to its peculiar surroundings; that of birds constructs their nests in distinct adaptation to the conditions that surround them. In animals that harvest and store their food, it suits the action to the particular environment and changing seasons. In every case instinct fits the activity to the given place and relations of its subject. This method by which organic and instinctive functions are set to secure right action in their special spheres, is exceedingly significant of the generic principle of all right action. In the light of the analogy, the morally right is a continuation of the same principle of harmony with constituted relations which is seen to be omnipresent in all the lower domain of nature extending up to human personality, but becoming moral at this point by being subject to free will and accomplished by it. It is to be remembered that teleologic plan and adaptation run through the entire cosmic order, from atoms to worlds and from minutest structures of body to the loftiest endowments of intelligent beings akin to God. Automatic action secures accordance in the inferior ranges. The grand