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 be’ and the ‘is,’ a contradiction that can not be got rid of without getting rid of morality; for, as we saw, it is inherent in morality. The man can not realize himself in himself as moral, because the conforming of his sensuous nature to the universal would be the entire suppression of it, and hence not only of himself, but also of the morality which is constituted by the relation of himself to the universal law. The man then can not find self-realization in the morality of pure duty; because (1) he can not look on his subjective self as the realized moral law; (2) he can not look on the objective world as the realization of the moral law; (3) he can not realize the moral law at all, because it is defined as that which has no particular content, and therefore no reality; or, if he gives it a content, then it is not the law he realizes, since the content is got not from the law, but from elsewhere. In short, duty for duty’s sake is an unsolved contradiction, the standing ‘is to be,’ which, therefore, because it is to be, is not; and in which, therefore, since it is not, he can not find himself realized nor satisfy himself.

These are serious defects: let us see how they are mended by ‘my station and its duties.’ In that (1) the universal is concrete; (2) it is objective; (3) it leaves nothing of us outside it.

(1) It is concrete, and yet not given by caprice. Let us take the latter first. It is not given by caprice; for, although within certain limits I may choose my station according to my own liking, yet I and every one else must have some station with duties pertaining to it, and those duties do not depend on our opinion or liking. Certain circumstances, a certain position, call for a certain course. How I in particular know what my right course is, is a question we shall recur to hereafter—but at present we may take it as an obvious fact that in my station my particular duties are prescribed to me, and I have them whether I wish to or not. And secondly, it is concrete. The universal to be realized is no abstraction, but an organic whole; a system where many spheres are subordinated to one sphere, and particular actions to spheres. This system is real in the detail of its functions, not out of them, and lives in its vital processes, not away from them. The organs are always at work for the whole, the whole is at work in the organs. And I am one of the organs. The universal then which I am to realize is the system which penetrates and subordinates to