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, or moral duties exist independently of their position by this or that person: my duty may be mine and no other man’s, but I do not make it mine. If it is duty, it would be the duty of any person in my case and condition, whether they thought so or not: in a word, duty is ‘objective,’ in the sense of not being contingent on the opinion or choice of this or that subject.

What we have left then (to resume it) is this—the end is the realization of the good will which is superior to ourselves; and again the end is self-realization. Bringing these together, we see the end is the realization of ourselves as the will which is above ourselves. And this will (if morality exists) we saw must be ‘objective,’ because not dependent on ‘subjective’ liking; and ‘universal,’ because not identifiable with any particular, but standing above all actual and possible particulars. Further, though universal, it is not abstract, since it belongs to its essence that it should be realized, and it has no real existence except in and through its particulars. The good will (for morality) is meaningless, if, whatever else it be, it be not the will of living human beings. It is a concrete universal, because it not only is above but is within and throughout its details, and is so far only as they are. It is the life which can live only in and by them, as they are dead unless within it; it is the whole soul which lives so far as the body lives, which makes the body a living body, and which without the body is as unreal an abstraction as the body without it. It is an organism and a moral organism; and it is conscious self-realization, because only by the will of its self-conscious members can the moral organism give itself reality. It is the self-realization of the whole body, because it is one and the same will which lives and acts in the life and action of each. It is the self-realization of each member, because each member can not find the function, which makes him himself, apart from the whole to which he belongs; to be himself he must go beyond himself, to live his life he must live a life which is not merely his own, but which, none the less, but on the contrary all the more, is intensely and emphatically his own individuality. Here, and here first, are the contradictions which have beset us solved—here is an universal which can confront our wandering desires with a fixed and stern imperative, but which yet is no unreal form of the mind, but a