(_γγ_) The line of this limit is most emphasized when the question is raised as to the end or object of highest rank for the sake of which the passions have to be purified or men have to be instructed. This goal has frequently in modern times been identified with _moral improvement_, and the end of art is assumed to consist in this that its function is to prepare our inclinations and impulses, and generally to conduct us to the supreme goal of moral perfection. In this view we find instruction and purification combined. The notion is that art by the insight it gives us of genuine moral goodness, in other words, through its instruction, at the same time summons us to the process of purification, and in this way alone can and ought to bring about the improvement of mankind as the right use they can make of it and its supreme object. With reference to the relation in which art stands to the end of improvement, we may practically say the same thing as we did about the didactic end. It may readily be admitted that art as its principle ought not to make the immoral and its advance its end. But it is one thing deliberately to make immorality the aim of its presentation and another not expressly to do so in the case of morality. It is possible to deduce an excellent moral from any work of art whatever; but such depends, of course, on a particular interpretation and consequently on the individual who draws the moral. The defence is made of the most immoral representations on the ground that people ought to become acquainted with evil and sin in order to act morally. Conversely, it has been maintained that the portrayal of Mary Magdalene, the fair sinner, who afterwards repented, has seduced many into sin, because art makes repentance look so beautiful, and you must first sin before you can repent. The doctrine of moral improvement, however logically carried out, is not merely satisfied that a moral should be conceivably deducible from a work of art through interpretation; on the contrary, it would have the moral instruction clearly made to emerge as the substantive aim of the work[101]; nay, further, it would deliberately exclude from art's products all subjects, characters, actions, and events which fail to be moral in its own sense. For art, in distinction from history and the sciences, which have their subject-matter determined for them, has a choice in the selection of its subjects.