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 its abstract negation of reality on the one side, and its demand for realization on the other, we have perhaps rendered further detail needless; but it may be instructive to repeat more specially the general refutation.

We saw that an act of will has two sides, an inner and an outer, what (in one meaning of these much-misused terms) we may call a ‘subjective’ and an ‘objective’ side. There is a certain content, which on one side is to be done, on the other side is done. The killing of a man, for instance, is not, properly speaking, an act of my will, unless I meant to kill him and did kill him. Neither the mere movement of my body, nor the mere thought of my mind, constitutes an act.

There are two sides, and on each side the content is the same. The doing what one wills is acting, and nothing else is acting. The act is the process of translation from the inside world to the outside world (or from the thought to the fact of an event in the inside world), and the translation would not be a translation, unless it implied the identity of the translated.

The immediate corollary from this is that no act can be the mere carrying out of an abstract principle. The content on each side must be the same, and it is at once obvious that no abstraction is a content which is capable of real existence. To take its place in the outward world, the principle must be specialized into a concrete individual, which can then be carried over into existence in time and space. Hence, on the inside (the ‘subjective’ side), the abstraction must have become concrete, and in itself have two sides, be in short individualized; or else there is no possibility of action, because nothing that can be carried over.

Everybody knows that the only way to do your duty is to do