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 that one does what one can, and it has come now to mean merely that one does what one does. Or rather, whatever one does and whatever one wills, it is all alike infected by nature and morally indifferent. There is, in plain words, no difference left between goodness and badness.

But such a conclusion, we may possibly yet be told, is quite mistaken. For, though all the matter of goodness must be drawn from outside, yet the self, or the will, has a power of appropriation. By its formal act it works up and transforms that given matter, and it so makes its own, and makes moral, the crude natural stuff. Still, on the other side, we must insist that every act is a resultant from psychical conditions. A formal act which is not determined by its matter, is nonsense, whether you consider that act in its origin or in its outcome. And, again, if the act is not morally characterized and judged by its matter, will there in the end be a difference between the good and the bad? Whether you look at its psychical genesis or at its essential character, the act, if it is to be possible, cannot be merely formal, and it will therefore vitally depend on that which has been called non-moral.

A form independent of matter is certainly nothing, and, as certainly therefore, it cannot be morality. It can at most be offered as such, and asserted to be so, by a chance content which fills it and professes to be moral. Morality has degenerated into