[513] for that which we have to do here now in class. That's different from the moral behavior which is demanding in every moment of our lives in some way, while ethics is the study of their sources, of their structure, of their contents, of their validity. Now I at least intend the words in this sense: morals^a as the reality itself, ethics^b as the science of morals. In any case, if these words cannot be used, we must invent others, but we must distinguish the two things: the ethical act, and the science of the ethical act. These are not the same, and there should be different words for it. That is the first semantic remark. Then the second problem is the ethical imperative. The realm of ethics^c is the realm of OUGHT TO BE. All that we have discussed in all these lectures was RECEIVING reality---in the

cognitive realms we have discussed, in the aesthetic realms we have discussed---and the communication of received reality in education, which we discussed in the last weeks, in their relation to religion. Now we come first into the realm not of RECEIVING reality, but of shaping reality. And ethics are the science of shaping reality in ourselves and in our relation to our world. The shaping of reality in ourselves and our world stands under the ethical imperative. Here the "is" is replaced by the "ought to be." In all the other realms, we discussed the "is" and its reception, . . . its aesthetic reception and interpretation. We discussed symbols, in which we discover levels of reality which are otherwise cut off from us. Now we come to the other side of

our relationship to our world, of man's cultural activity, usually called the practical side, including ethics, strictly speaking, social relations, law, and politics. In all of them there is an element