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 concern him alone, and no less again in his amusements. If morality does not stop somewhere, you must take it to be a moral question not only whether a man amuses himself, but also how he amuses himself. There will be no region of things indifferent, and this leads to consequences equally absurd and immoral. We answer without hesitation that in human life there is, in one sense, no sphere of things indifferent, and yet that no absurd consequences follow. If it is my moral duty to go from one town to another, and there are two roads which are equally good, it is indifferent to the proposed moral duty which road I take; it is not indifferent that I do take one or the other; and whichever road I do take, I am doing my duty on it, and hence it is far from indifferent: my walking on road A is a matter of duty in reference to the end, though not a matter of duty if you consider it against walking on road B; and so with B—but I can escape the sphere of duty neither on A nor on B. In order to realize the good will in a finite corporeal being it is necessary that certain spheres should exist, and should have a general character; this is a moral question, and not indifferent. The detail of those spheres within certain limits does not matter; not that it is immaterial that there is a detail of trifles, and hence not that this and that trifle has no moral importance, but that this trifle has no importance against that trifle. Qualify a trifle by subordinating it to a good will, and it has moral significance; qualify it by contrast with another trifle, and morally it signifies nothing. This is plain enough, and, so far as it goes, will I hope be sufficient. The reader no doubt will see that, if a class of acts is morally desirable, then whatever falls within that class is also morally desirable, so far as falling therein; though in its other relations it may be indifferent.

But the difficulty which remains will be something of this sort.