On the other hand, these demands typify the higher, subjective aspect of character, “higher” because marked by reflective intelligence, an apperceptive distinction between willing and the objects of will, between I and not-I. Thus the ego now identifies the natural or simple will as its “own” will: the natural stability of the simple will becomes a willed or conscious stability. In addition, the reflective effort to grasp oneself leads to a demand regarding the objects towards which conscious willing is directed. That is, the will must adapt itself to changes in the object: it perceives a demand that one must “precisely orient oneself in view of circumstances”, and to do so differently as circumstances shift. Hence the stability of character must be tempered with flexibility (Motivität); in the “precision of this flexibility lies the art of characterful living” (PS I: 201; 351, f.; cf. esp. 198).  Individual willing settles into character through the struggle that arises in the individual’s attempt to defend the ego and the will’s stability. Because the stability of character is only relative, and shifts over the years, its true principle can only consist in being oriented towards a realm of purposes (Zwecke) or ultimate values (Werte) (Weiss 1928: 216).