 One key thing that happens at this stage is that the idea of realizing the self is now given specific content. Earlier we saw the moral agent, the moral self, in terms of the formal structure of volitional action, but here we see a self that has specific content attached to its realization or perfecting of itself, for the communal morality indicates what is expected of someone if they wish to be regarded as a virtuous member of that moral community. Moreover, society offers the homogeneity and specificity that moral development demands: social life not only provides a greater degree of homogeneity, in that it removes the dualism of oneself and others, but it provides an expansion of the self through the greater diversity (specificity) found in living with others, since that communal life expands one’s experience beyond what is available to her as a mere, isolated, individual. Again, we have movement in the direction of being an infinite whole because relations previously thought to be external to the individual—and thereby limiting factors—are now seen as internal to the self.