This is the first disturbing 1918 revision I have found in POF. In the last paragraph in the book (chapter 14) he says that moral activity arises when the community accepts the ethics from others: "and their acceptance in human communities."
Is this to justify gurus bestowing their morality upon the rest of the ignorant community incapable of their own free morality? This contradicts the whole book in terms of emphasis. While it is true there are undeveloped people who need the guidance from others, but is this revision the result of the later Steiner haven taken on the Guru role in contradiction to his free individualist philosophy? (not to say he didn't need to become a Guru for the weak minded but this is an inappropriate addition if you view the book as carrying a philosophical artistic theme of free individuality.)
1894 POF, Hoernle translation
POF Chapter 14  In respect of that part of his nature for which man is not able to win this freedom for himself, he forms a member within the organism of nature and of spirit. He lives, in this respect, by the imitation of others, or in obedience to their command. But ethical value belongs only to that part of his conduct which springs from his intuitions. This is his contribution to the already existing total of moral ideas. In such ethical intuitions all moral activity of men has its root. To put this differently: the moral life of humanity is the sum-total of the products of the moral imagination of free human individuals. This is Monism's confession of faith. Monism looks upon the history of the moral life, not as the education of the human race by a transcendent God, but as the gradual living out in practice of all concepts and ideas which spring from the moral imagination.
1918 revised POF, Lipson translation
 Our remaining part, where we have yet to win such freedom, still constitutes an element within the total organism of nature and mind. In this regard, we live as we see others live or as they command. Only the part of our action that springs from our intuitions has moral value in the true sense. And what we have in the way of moral instincts through inheritance of social instincts becomes something ethical through our taking it up into our intuitions. All the moral activity of humanity arises from individual ethical intuitions and their acceptance in human communities. We could also say that the ethical life of humanity is the sum total of what free human individuals have produced through their moral imagination. This is the conclusion reached by monism.