distinction of the moral realm appears when, as the crowning ascent of life is reached, the principle of ethical harmony with divinely constituted relations is to be accepted and accomplished by the intelligence and freedom of man and is made the moral _ought_ under personal responsibility. ==Assumed in Common Life.== =5.= It adds confirmation to this explanation, that it is implicitly assumed in all the conceptions and language of common life. Unbiassed by speculative theories the every-day thinking and speech of mankind connect duties with men's personal place and relations--duties modified and fixed according to the form and specialty of individual situations. The fact of duty itself is not more certain than this fact of the way in which spontaneous and unperverted thought grounds it. This fixing of the world's conceptions and speech in this form cannot be fairly interpreted as a caprice or accident, but as the true effect of the actual reality, which stands as its cause or warrant. And it is significant that speculative theorists who have framed for themselves some other account, whenever momentarily off their guard or forgetting to act as watch-dog for their theory, have been wont to turn unconsciously into forms of expression recognizing this relational ground for human duties. ==The Ultimate Ground.== II. In thus finding the right grounded directly on conformity to the relations given men in the constituted order of life, we have not yet reached the full solution of the great problem. For these relations are only a part of the aggregate moral constitution, and are not the last term of moral authority. They do not stand in their own independent right. Though they do directly create and shape the immediate duties for which they call, they are not the ultimate reality in which moral law has its deep foundations. So we must go back to the source and reason of these relations. The ultimate ground can be found, only in God himself who, in his underived eternal nature, is the absolute ground of the whole created universe, with all its interrelations which develop the reality of moral law. The true conception of the divine creative action is that in it the thought and moral character of God become transitive and appear in the relations established and the ethical requirements which the relations impose. The constituted connections and order of life, which involve an ideal standard of right conduct and duty, reveal the divine mind or intention and in it the ultimate authority. The proximate basis, already discovered, in ideal conformity to the moral relations in which the moral agent is placed, therefore represents God, who, as the first cause and eternal ground of the creation with all its adaptations and laws, is the ultimate and unchangeable ground of right and of all moral law.