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 morals are looked at as a whole, the will of the inside, so far as it is moral, is the will of the outside, and the two are one and can not be torn apart without ipso facto destroying the unity in which morality consists. To be moral, I must will my station and its duties; that is, I will to particularize the moral system truly in a given case; and the other side to this act is, that the moral system wills to particularize itself in a given station and functions, i.e. in my actions and by my will. In other words, my moral self is not simply mine; it is not an inner which belongs simply to me; and further, it is not a mere inner at all, but it is the soul which animates the body and lives in it, and would not be the soul if it had not a body and its body. The objective organism, the systematized moral world, is the reality of the moral will; my duties on the inside answer to due functions on the outside. There is no need here for a pre-established or a postulated harmony, for the moral whole is the identity of both sides; my private choice, so far as I am moral, is the mere form of bestowing myself on and identifying myself with the will of the moral organism, which realizes in its process both itself and myself. Hence we see that what I have to do I have not to force on a recalcitrant world; I have to fill my place,—the place that waits for me to fill it; to make my private self the means, my life the sphere and the function of the soul of the whole, which thus, personal in me, externalizes both itself and me into a solid reality, which is both mine and its.

(3) What we come to now is the third superiority of ‘my station and its duties.’ The universal which is the end, and which we have seen is concrete and does realize itself, does also more. It gets rid of the contradiction between duty and the ‘empirical’ self; it does not in its realization leave me for ever outside and unrealized.

In ‘duty for duty’s sake’ we were always unsatisfied, no nearer our goal at the end than at the beginning. There we had the fixed antithesis of the sensuous self on one side, and a non-sensuous moral ideal on the other,—a standing contradiction which brought with it a perpetual self-deceit, or the depressing perpetual confession that I am not what I ought to be in my inner heart, and that I never can be so. Duty, we thus saw, was an