Page:Ethical Studies (reprint 1911).djvu/170

 ourselves (or into itself). The outer universal which I have been taught to will as my will, and which I have grown to find myself in, is now presented by me inwardly to myself as the universal which is my true being, and which by my will I must realize, if need be, against my will as this or that man. So this inner universal has the same content as the outer universal, for it is the outer universal in another sphere; it is the inside of the outside. There was the whole system as an objective will, including my station, and realizing itself here and now in my function. Here is the same system presented as a will in me, standing above my will, which wills a certain act to be done by me as a will which is one with the universal will. This universal will is not a blank, but it is filled by the consideration of my station in the whole with reference to habitual and special acts. The ideal self appealed to by the moral man is an ideally presented will, in his position and circumstances, which rightly particularizes the general laws which answer to the general functions and system of spheres of the moral organism. That is the content, and therefore, as we saw, it is concrete and filled. And therefore also (which is equally important) it is not merely ‘subjective.’

If, on the inner side of the moral whole, the universal factor were (as in would-be morality it is) filled with a content which is not the detail of the objective will particularizing itself in such and such functions, then there would be no true identity of subject and object, no need why that which is moral should be that which is real, and we should never escape from a practical postulate, which, as we saw, is a practical standing contradiction. But if, as we have seen, the universal on the inside is the universal on the outside reflected in us, or (since we can not separate it and ourselves) into itself in us; if the objective will of the moral organism is real only in the will of its organs, and if, in willing morally, we will ourselves as that will, and that will wills itself in us,—then we must hold that this universal on the inner side is the will of the whole, which is self-conscious in us, and wills itself in us against the actual or possible opposition of the false private self. This being so, when we will morally, the will of the objective world wills itself in us, and carries both us and itself out into the world of the moral will, which is its own realm. We see thus that, when