riety, in the system
co-operation. While the first two Ideas have compared the will of the
individual man with itself, the remaining ones consider its relation to the
will of other rational beings, the third to a merely represented will, and
the last two to an actual one.

(3) According to the Idea of benevolence or goodness, which gives the most
immediate and definite criterion of the worth of the disposition, the will
pleases if it is in harmony with the (represented) will of another, _i.e._,
makes the satisfaction of the latter its aim.

(4) The Idea of right is based on the fact that strife displeases. If
several wills come together at one point without ill-will (in claiming a
thing), the parties ought to submit themselves to right as a rule for the
avoidance of strife.

(5) In retribution and equity, also, the original element is displeasure,
displeasure in an unrequited act as a disturbance of equilibrium. This
last Idea demands that no deed of good or evil remain unanswered; that in
reward, thanks, and punishment, a quantum of good and evil equal to that of
which he has been the cause return upon the agent. The one-sided deed of
good or ill is a disturbance, the removal of which demands a corresponding
requital.

Herbart warns us against the attempt to derive the five original Ideas
(which scientific analysis alone separates, for in life we always judge
according to all of them together) from a single higher Idea, maintaining
that the demand for a common principle of morals is a prejudice. From
the union of several beings into one person proceed five other
pattern-concepts, the derived or social Ideas of the ethical institutions
in which the primary Ideas are realized. These correspond to the primary
Ideas in the reverse order: The system of rewards, which regulates
punishment; the legal society, which hinders strife; the system of
administration, aimed at the greatest possible good of all; the system
of culture, aimed at the development of the greatest possible power and
virtuosity; finally, as the highest, and that which unites the others in
itself, society as a person, which, when it is provided with the necessary
power, is termed the state.

If we combine the totality of the original Ideas into the unity of the
person the concept of virtue arises. If we reflect on the limitations which
oppose the full realization of the ideal of virtue, we gain the concepts of
law and duty. An ethics, like that of Kant,