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 of realization is evolution through stages, and hence existence in some one stage which is not final; here, on the other hand, all morality is ‘absolute,’ because in every stage the essence of man is realized, however imperfectly; and yet again the distinction of right in itself against relative morality is not banished, because, from the point of view of a higher stage, we can see that lower stages failed to realize the truth completely enough, and also, mixed and one with their realization, did present features contrary to the true nature of man as we now see it. Yet herein the morality of every stage is justified for that stage; and the demand for a code of right in itself, apart from any stage, is seen to be the asking for an impossibility.

The next point we come to is the question, How do I get to know in particular what is right and wrong? and here again we find a strangely erroneous preconception. It is thought that moral philosophy has to accomplish this task for us; and the conclusion lies near at hand, that any system which will not do this is worthless. Well, we first remark, and with some confidence, that there can not be a moral philosophy which will tell us what in particular we are to do, and also that it is not the business of philosophy to do so. All philosophy has to do is ‘to understand what is,’ and moral philosophy has to understand morals which exist, not to make them or give directions for making them. Such a notion is simply ludicrous. Philosophy in general has not to