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 beside the question. If he fails to accomplish it, and ends in an attempt, that is once more morally irrelevant. And hence (we may add) it will be hard to find a proper sense in which different epochs can be morally compared, or in which the morality of one time or person stands above that of others. For the intensity of a volitional identification with whatever seems best appears to contain and to exhaust the strict essence of goodness. On this alone are based moral responsibility and desert, and on this, perhaps, we are enabled to build our one hope of immortality.

This is a view towards which morality seems driven irresistibly. That a man is to be judged solely by his inner will seems in the end undeniable. And, if such a doctrine contradicts itself and is inconsistent with the very notion of goodness, that will be another indication that the good is but appearance. We may even say that the present view takes a pride in its own discrepancies. It might, we must allow, contradict itself more openly. For it might make morality consist in the direct denial of that very element of existence, without which it actually is nothing. But the same inconsistency, if more veiled, is still inherent in our doctrine. For a will, after all, must do something and must be characterized by what it does; while, on the other hand, this very character of what it does must depend on that which is “given” to it. And we shall have to choose between two fatal results; for either it will not matter what one does, or else something beyond and beside the bare “will” must be admitted to be good.

I will begin by saying a few words on what is called “moral desert.” If this phrase implies that for either good or bad there is any reward beyond themselves, it is at once inconsistent. For, if