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 do so. We have seen that I am myself by sharing with others, by including in my essence relations to them, the relations of the social state. If I wish to realize my true being, I must therefore realize something beyond my being as a mere this or that; for my true being has in it a life which is not the life of any mere particular, and so must be called an universal life.

What is it then that I am to realize? We have said it in ‘my station and its duties.’ To know what a man is (as we have seen) you must not take him in isolation. He is one of a people, he was born in a family, he lives in a certain society, in a certain state. What he has to do depends on what his place is, what his function is, and that all comes from his station in the organism. Are there then such organisms in which he lives, and if so, what is their nature? Here we come to questions which must be answered in full by any complete system of Ethics, but which we can not enter on. We must content ourselves by pointing out that there are such facts as the family, then in a middle position a man’s own profession and society, and, over all, the larger community of the state. Leaving out of sight the question of a society wider than the state, we must say that a man’s life with its moral duties is in the main filled up by his station in that system of wholes which the state is, and that this, partly by its laws and institutions, and still more by its spirit, gives him the life which he does live and ought to live. That objective institutions exist is of course an obvious fact; and it is a fact which every day is becoming plainer that these institutions are organic, and further, that they are moral. The assertion that communities have been manufactured by the addition of exclusive units is, as we have seen, a mere fable; and if, within the state, we take that which seems wholly to depend on individual caprice, e.g. marriage, yet even here we find that a man does give up his self so far as it excludes others; he does bring himself under an unity which is superior to the particular person and the impulses that belong to his single existence, and which makes him fully as much as he