lkinds of worldly activities, intellectual and moral. As he main tained this will to be otonomous and inconsistent with dependence on anything external to itself, all questions based on it revolve round the freedom of the nomenal as a necessary postulate. The problem of ethics was, therefore, reduced by him to those of duty and freedom-duty in the sphere of phenomenal activity and freedom in the region of supersensible experience. Indian philosophers dive deeper into the solution of this problem. 'The Indian psychology, accordingly, teaches that thought or intellection is the function of physical organisms which are in themselves either the products or the manifestations of a metaphysicalagent. Thoughall the activities can be explained by the nature of the organisms through which it acts, itself can not be so explained through the activities of orga. nisms. The highest end of human life is, thereforethe freedom of this self from all conditioning activities or the realisation by itself of its own true nature which by reason of its projection On the material plain, got bound and launched into the diverse formats of action. Herein consists the true solution of the problems of ethics,–the realisation by the self of its own real nature, which is one of pure intelligence and bliss, by disentangling itself from the mmeshes of phenomenal activity or Sushra . According to the Vedanta the essence of the moral problems lies in the confict of reason and sensibility. रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ भ. गं. २.६४ वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता। २.६१ अशान्तस्य कुतः सुखम् । ३६ The doctrine of Karna and the moral preparation enjoined by it assume this confict of reason and sense which must be over
