=5.= Our view of intentions has touched on part of the functions of the _will_ with respect to moral quality, but its acts in the stricter sense and more specific forms require further statement. "Intentions" are, indeed, under the command of the will, yet they are there as motives, whose force and quality stand specially in the objects desired and aimed at. They draw their quality rather from the ends sought than from the working of the will which consents to the ends. We must see yet whether the conscience judges also the proper and specific acts of the will. Of course that which we name "the will" is simply the soul's power of choosing, or rather, it is the personal self as causal for choices and executive action. Its acts are "volitions." Does moral quality attach to these? There can be no doubt of it. Upon these volitions, preferential and executive choices, electing between duty and its opposite, between conduct in harmony or in conflict with moral requirement, between indulgence of good or wicked feelings, between virtuous and evil intentions, between higher and lower motives, between actions materially right or wrong, making the decision for or against righteousness and goodness and purity, in all the questions of daily behavior in which life rises into ethical excellence and blessedness or descends into wrong, vice, crime, and consequent wretchedness, the moral sense of mankind pours its most unequivocal approvals or reprobations. It not only judges them as right or wrong in themselves, but as, among all human activities, most creative or most destructive of moral character. It is a fundamental postulate in ethical thinking that moral law binds the will.[63] In the action of the will the moral judgment finds its object of highest approval and of most thorough condemnation. It is to the will, _i. e._ the personal self, that moral law presents its claims. It is the point in which personality is summed up in free and responsible selfhood, and where the great reality of responsibility is pivoted. The will, as another name for the soul's power of choosing, sustains the decisive relation between all the motives that precede and the actions which follow the volitions. The action contemplated may be right or wrong, the motive may be good or bad, but when the question is brought by the conscience into the presence of the will, the place of supreme and final responsibility for virtue or sin is reached.