Page:Appearance and Reality (1916).djvu/456

 self-approbation which only is formal, and which therefore is false. It has become the hollow conscience for which acts are good because they happen to be its own, or merely because somehow it happens to like them. Between the assertion and the fact there is here no genuine connection. It is empty self-will and self-assurance, which, swollen with private sentiment or chance desire, wears the mask of goodness. And hence that which professes itself moral would be the same as mere badness, if it did not differ, even for the worse, by the addition of hypocrisy. For the bad, which admits not only that others but that itself is not good, has, in principle at least, condemned vain self-sufficiency and self-will. The common confession that the self in itself is worthless, has opened that self to receive worth from a good which transcends it. Morality has been driven to allow that goodness and badness do not wholly depend on ourselves, and, with this admission, it has now finally passed beyond itself. We must at last have come to the end, when it has been proclaimed a moral duty to be non-moral.

That it is a moral duty not to be moral wears the form of a paradox, but it is the expression of a principle which has been active and has shown itself throughout. Every separate aspect of the universe, if you insist on it, goes on to demand something higher than itself. And, like every other appearance, goodness implies that which, when carried out, must absorb it. Yet goodness cannot go back; for to identify itself, once more, with the earlier stage of its development would be, once more, to be driven forward to the point we have reached. The problem can be solved only when the various stages