 Chief among these are the universal causes of the full attainment of truth, the complete determination of the nature of reality through inquiry and interpretation, and of the establishment of universal loyalty to loyalty itself. In practice, the formula of “loyalty to loyalty” demands that one’s moral and intellectual sphere become ever broader and remain critical at all levels. All the communities we actually know, those we inhabit and identify with, are finite and to some degree “predatory” in Royce’s sense. This is clearly true of small social cliques, isolated intellectual communities, parochial religious groups, self-interested unions and corporations, local political movements, and other such groups. Roycean loyalty requires one to scrutinze the aims and actions of such communities and to work to reform their disloyal aspects. The philosophy of loyalty calls us first of all, then, to create and embrace more cosmopolitan and inclusionary communities. It should be clear that this is only the first important step of an infinite process aimed at realizing the ideal of universal loyalty. Any actual community, whether it be the United Nations or a bickering family, will in fact fall short of perfect loyalty. When it does so, each must answer to the same critical scrutiny and calls for reform. There is no expectation that these high ideals of perfect loyalty, truth and reality will ever be fully realized. These “lost causes” are indispensable, in Royce’s view, as the source of absolute norms for any community and its members.