(2) We must bear in mind several just distinctions in the application of the term right. Along with duty, obligation, merit, innocence, or guilt, it may be affirmed of the moral agent. We may say, "he is right," in doing so or so. We may speak of the inner sentiment as right or wrong. So we may of the external action. For the true and full extent of moral quality, we must make it cover the agent himself, and both the inner and outer sides of his personal conduct. Conduct has an internal and an external part. The motive is only one part. An action is relatively right, with respect to the agent, when he has the right will in right motive; it is absolutely right only when it is also shaped into accordance with the relations so as to realize the moral demand upon the person. The distinction, often made, between formal right and material right, throws the point into clear light. It is well stated by Prof. Bowne: "The former depends upon the attitude of the agent's will toward his ideal of right, the latter depends on the harmony of the act with the laws of reality and its resulting tendency to produce and promote well-being. Conduct which is formally right may be materially wrong; and conduct which is materially right may be formally wrong; but no conduct can be even formally right when the agent does not aim to be materially right. The ideal of conduct demands both formal and material rightness, and as long as either is lacking the outcome is imperfect.... If one does 'the best he knows,' it is often said nothing more can be demanded of him. And yet it is plain that this formal righteousness is altogether insufficient for the person's well-being. The reason is that the law of well-being is independent of our will. If we misconceive that law and act accordingly, we may be formally right, but because of the misconception we should be materially wrong. It is, then, by no means sufficient that one be formally right, that is, true to his convictions of duty; he must also be materially right, that is, in harmony with reality and its laws. Formal rightness, of course, is ethically the more important, as it involves the good will; but material rightness is only less important, as without it our action is out of harmony with the universe."[62]