The abstract theory of justice which demands the "vindication" of law irrespective of instruction and reform of the wrong-doer is as much a refusal to recognize responsibility as is the sentimental gush which makes a suffering victim out of a criminal. (17)

Our problem is to see what objectivity signifies upon a naturalistic basis; how morals are objective and yet secular and social. Then we may be able to decide in what crisis of experience morals become legitimately dependent upon character or self--that is, "subjective." (52-53)

Those who wish a monopoly of social power find desirable the separation of habit and thought, action and soul, so characteristic of history. For the dualism enables them to do the thinking and planning, while others remain the docile, even if awkward, instruments of execution. Until this scheme is changed, democracy is bound to be perverted in realization. With our present system of education--by which something much more extensive than schooling is meant--democracy multiplies occasions for imitation not occasions for thought in action. (72)

Consequently docility has been identified with imitativeness, instead of with power to re-make old habits, to re-create. Plasticity and originality have been opposed to each other. That the most precious part of plasticity consists in ability to form habits of independent judgment and of inventive initiation has been ignored. For it demands a more complete and intense docility to form flexible easily re-adjusted habits than it does to acquire those which rigidly copy the ways of others. In short, among the native activities of the young are some that work towards accommodation, assimilation, reproduction, and others that work toward exploration, discovery and creation. But the weight of adult custom has been thrown upon retaining and strengthening tendencies toward conformity, and against those which make for variation and independence. The habits of the growing person are jealously kept within the limit of adult customs. The delightful originality of the child is tamed. Worship of institutions and personages themselves lacking in imaginative foresight, versatile observation and liberal thought, is enforced. (97-98)

In order that education of the young be efficacious in inducing an improved society, it is not necessary for adults to have a formulated definite ideal of some better state. An educational enterprise conducted in this spirit would probably end merely in substituting one rigidity for another. What is necessary is that [intellectual] habits be formed which are more intelligent, more sensitively percipient, more informed with foresight, more aware of what they are about, more direct and sincere, more flexibly responsive than those now current. Then they will meet their own problems and propose their own improvements. (128)

The release of some portion of the stock of impulses is an opportunity, not an end. In its origin it is the product of chance; but it affords imagination and invention their chance. The moral correlate of liberated impulse is not immediate activity, but reflection upon the way in which to use impulse to renew disposition and reorganize habit. Escape from the clutch of custom gives an opportunity to do old things in new ways, and thus to construct new ends and means. Breach in the crust of the cake of custom releases impulses; but it is the work of intelligence to find the ways of using them. There is an alternative between anchoring a boat in the harbor till it becomes a rotting hulk and letting it loose to be the sport of every contrary gust. To discover and define this alternative is the business of mind, of observant, remembering, contriving disposition. (170)

There is a long record of past experimentation in conduct, and there are cumulative verifications which give many principles a well earned prestige. Lightly to disregard them is the height of foolishness. But social situations alter; and it is also foolish not to observe how old principles actually work under new conditions, and not to modify them so that they will be more effectual instruments in judging new cases. (239) . . . The intelligent alternative is to revise, adapt, expand and alter them. The problem is one of continuous, vital readaptation. (240)

The hypothesis that each moral situation is unique and that consequently general moral principles are instrumental to developing the individualized meaning of situations is declared to be anarchic. It is said to be ethical atomism, pulverizing the order and dignity of morals. The question, again is not what our inherited habits lead us to prefer, but where the facts take us. But in this instance the facts do not take us into atomism and anarchy. These things are specters seen by the critic when he is suddenly confused by the loss of customary spectacles. He takes his own confusion due to loss of artificial aids for an objective situation. Because situations in which deliberation is evoked are new, and therefore unique, general principles are needed. Only an uncritical vagueness will assume that the sole alternative to fixed generality is absence of continuity. Rigid habits insist upon duplication, repetition, recurrence; in their case there is accordingly fixed principles. Only there is no principle at all, that is, no conscious intellectual rule, for thought is not needed. But all habit has continuity, and while a flexible habit does not secure in its operation bare recurrence nor absolute assurance neither does it plunge us into the hopeless confusion of the absolutely different. To insist upon change and the new is to insist upon alteration of the old. In denying that the meaning of any genuine case of deliberation can be exhausted by treating it as a mere case of an established classification the value of classification is not denied. It is shown where its value lies, namely, in directing attention to resemblances and differences in the new case, in economizing effort in foresight. (243-44)

. . . men did not begin to shoot because there were ready-made targets to aim at. They made things into targets by shooting at them, and then made special targets to make shooting more significantly interesting. But if generation after generation were shown targets they had had no part in constructing, if bows and arrows were thrust into their hands, and pressure were brought to bear upon them to keep shooting in season and out, some wearied soul would soon propound to willing listeners the theory that shooting was unnatural, that man was naturally wholly at rest, and that targets existed in order that men might be forced to be active; that the duty of shooting and the virtue of hitting are externally imposed and fostered, and that otherwise there would be no such thing as a shooting-activity . . . (232)

The path of truth is narrow and straitened. It is only too easy to wander beyond the course from this side to that. In a reaction from that error which has made morals fanatic or fantastic, sentimental or authoritative by severing them from actual facts and forces, theorists have gone to the other extreme. They have insisted that natural laws are themselves moral laws, so that it remains, after noting them, only to conform to them. This doctrine of accord with nature has usually marked a transition period. When mythology is dying in its open forms, and when social life is so disturbed that custom and tradition fail to supply their wonted control, men resort to Nature as a norm. They apply to Nature all the eulogistic predicates previously associated with divine law; or natural law is conceived of as the only true divine law. This happened in one form in Stoicism. It happened in another form in the deism of the eighteenth century with its notion of a benevolent, harmonious, wholly rational order of Nature.
     In our time this notion has been perpetuated in connection with a laissez-faire social philosophy and the theory of evolution. Human intelligence is thought to mark an artificial interference if it does more than register fixed natural laws as rules of human action. . . . The idea of justice was identified with the law of cause and effect. Transgression of natural law wrought in the struggle for existence its own penalty of elimination, and conformity with it brought the reward of increased vitality and happiness. By this process egoistic desire is gradually coming into harmony with the necessity of the environment, till at last the individual automatically finds happiness in doing what the natural and social environment demands, and serves himself in serving others. From this point of view, earlier "scientific" philosophers made a mistake, but only the mistake of anticipating the date of complete natural harmony. . . . 
     The fundamental defect of such views is that they fail to see the difference made in conditions and energies by perception of them. . . . A non-sentimental morals will seek for all the instruction natural science can give concerning the biological conditions and consequences of inferiority and superiority. But knowledge of facts does not entail conformity and acquiescence. The contrary is the case. Perception of things as they are is but a stage in the process of making them different. They have already begun to be different in being known, for by that fact they enter into a different context, a context of foresight and judgment of better and worse. . . . It is the part of intelligence to tell when to use the fact to conform and perpetuate, and when to use it to vary conditions and consequences. (296-99)

In addition to security and energy in action, novelty, risk, change are ingredients of the freedom which men desire. Variety is more than the spice of life; it is largely of its essence, making a difference between the free and the enslaved. Invariant virtue appears to be as mechanical as uninterrupted vice, for true excellence changes with conditions. Unless character rises to overcome some new difficulty or conquer some temptation from an unexpected quarter we suspect its grain is only a veneer. Choice is an element in freedom and there can be no choice without unrealized and precarious possibilities. It is this demand for genuine contingency which is caricatured in the orthodox doctrine of a freedom of indifference, a power to choose this way or that apart from any habit or impulse, without even a desire on the part of will to show off. Such an indetermination of choice is not desired by the lover of either reason or excitement. The theory of arbitrary free choice represents indeterminateness of conditions grasped in a vague and lazy fashion and hardened into a desirable attribute of will. Under the title of freedom men prize such uncertainty of conditions as give deliberation and choice an opportunity. But uncertainty of volition which is more than a reflection of uncertainty of conditions is the mark of a person who has acquired imbecility of character through permanent weakening of his springs of action. (308-09)

A world that is at points and times indeterminate enough to call out deliberation and to give play to choice to shape its future is a world in which will is free, not because it is inherently vacillating and unstable, but because deliberation and choice are determining and stabilizing factors. (310)

Yet the last word is not with obligation nor with the future. Infinite relationships of man with his fellows and with nature already exist. The ideal means, as we have seen, a sense of these encompassing continuities with their infinite reach. This meaning even now attaches to present activities because they are set in a whole to which they belong and which belongs to them. Even in the midst of conflict, struggle and defeat a consciousness is possible of the enduring and comprehending whole.
     To be grasped and held this consciousness needs, like every form of consciousness, objects, symbols. In the past men have sought many symbols which no longer serve, especially since men have been idolators worshiping symbols as things. Yet within these symbols which have so often claimed to be realities and which have imposed themselves as dogmas and intolerances, there has rarely been absent some trace of a vital and enduring reality, that of a community of life in which continuities of existence are consummated. Consciousness of the whole has been connected with reverences, affections and loyalties which are communal. But special ways of expressing the communal sense hare been established. They have been limited to a select social group; they have hardened have hardened into obligatory rites and been imposed as conditions of salvation. Religion has lost itself in cults, dogmas and myths. Consequently the office of religion as sense of community and one's place in it has been lost. In effect religion has been distorted into a possession--or burden--of a limited part of human nature, of a limited portion of humanity which finds no way to universalize religion except by imposing its own dogmas and ceremonies upon others; of a limited class within a partial group; priests, saints, a church. Thus other gods have been set up before the one God. Religion as a sense of the whole is the most individualized of all things, the most spontaneous, undefinable and varied. For individuality signifies unique connections in the whole. Yet it has been perverted into something uniform and immutable. It has been formulated into fixed and defined beliefs expressed in required acts and ceremonies. Instead of marking the freedom and peace of the individual as a member of an infinite whole, it has been petrified into a slavery of thought and sentiment, an intolerant superiority on the part of the few and an intolerable burden on the part of the many.
     Yet every act may carry within itself a consoling and supporting consciousness of the whole to which it belongs and which in some sense belongs to it. With responsibility for the intelligent determination of particular acts may go a joyful emancipation from the burden for responsibility for the whole which sustains them, giving them their final outcome and quality. There is a conceit fostered by perversion of religion which assimilates the universe to our personal desires; but there is also a conceit of carrying the load of the universe from which religion liberates us. Within the flickering inconsequential acts of separate selves dwells a sense of the whole which claims and dignifies them. In its presence we put off mortality and live in the universal. The life of the community in which we live and have our being is the fit symbol of this relationship. The acts in which we express our perception of the ties which bind us to others are its only rites and ceremonies. (330-32)