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 universal will, my being aware of and willing myself as one with that or contrary to that, as dutiful or bad. We must never let this out of our sight, that, where the moral world exists, you have and you must have these two sides; neither will stand apart from the other; moral institutions are carcasses without personal morality, and personal morality apart from moral institutions is an unreality, a soul without a body.

Now this inward, this ‘subjective,’ this personal side, this knowing in himself by the subject of the relation in which the will of him as this or that man stands to the will of the whole within him, or (as was rightly seen by ‘duty for duty’s sake’) this consciousness in the one subject of himself as two selves, is, as we said, necessary for all morality. But the form in which it is present may vary very much, and, beginning with the stage of mere feeling, goes on to that of explicit reflection. The reader who considers the matter will perceive that (whether in the life of mankind or of this or that man) we do not begin with a consciousness of good and evil, right and wrong, as such, or in the strict sense. The child is taught to will a content which is universal and good, and he learns to identify his will with it, so that he feels pleasure when he feels himself in accord with it, uneasiness or pain when his will is contrary thereto, and he feels that it is contrary. This is the beginning of personal morality, and from this we may pass to consider the end. That, so far as form went, was sufficiently exhibited in Essay IV. It consists in the explicit consciousness in myself of two elements which, even though they exist in disunion, are felt to be really one; these are myself as the will of this or that self, and again the universal will as the will for good; and this latter I feel to be my true self, and desire my other self to be subordinated to and so identified with it; in which case I feel the satisfaction of an inward realization. That so far as form goes is correct. But the important point on which ‘duty for duty’s sake’ utterly failed us was as to the content of the universal will. We have seen that for action this must have a content, and now we see where the content comes from. The universal side in personal morality is, in short, the reflection of the objective moral world into