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 infinite process, an unending ‘not-yet’; a continual ‘not’ with an everlasting ‘to be,’ or an abiding ‘to be’ with a ceaseless ‘not.’

From this last peevish enemy we are again delivered by ‘my station and its duties.’ There I realize myself morally, so that not only what ought to be in the world is, but I am what I ought to be, and find so my contentment and satisfaction. If this were not the case, when we consider that the ordinary moral man is self-contented and happy, we should be forced to accuse him of immorality, and we do not do this; we say he most likely might be better, but we do not say that he is bad, or need consider himself so. Why is this? It is because ‘my station and its duties’ teaches us to identify others and ourselves with the station we fill; to consider that as good, and by virtue of that to consider others and ourselves good too. It teaches us that a man who does his work in the world is good, notwithstanding his faults, if his faults do not prevent him from fulfilling his station. It tells us that the heart is an idle abstraction; we are not to think of it, nor must we look at our insides, but at our work and our life, and say to ourselves, Am I fulfilling my appointed function or not? Fulfil it we can, if we will: what we have to do is not so much better than the world that we can not do it; the world is there waiting for it; my duties are my rights. On the one hand, I am not likely to be much better than the world asks me to be; on the other hand, if I can take my place in the world I ought not to be discontented. Here we must not be misunderstood; we do not say that the false self, the habits and desires opposed to the good will, are extinguished. Though negated, they never are all of them entirely suppressed, and can not be. Hence we must not say that any man really does fill his station to the full height of his capacity; nor must we say of any man that he can not perform his function better than he does, for we all can do so, and should try to do so. We do not wish to deny what are plain moral facts, nor in any way to slur them over.

How then does the contradiction disappear? It disappears by my identifying myself with the good will that I realize in the world, by my refusing to identify myself with the bad will of my private self. So far as I am one with the good will, living as a member in the moral organism, I am to consider myself real, and