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 have reflected; that acts which issue from moral reflection have qualified our will; that our character thus, not only in its content, but also in the form of its acquisition, is within the moral sphere; and that a character, whether good or bad, is a second nature. The man to whom it ‘comes natural’ to be good is commonly thought a good man, and the good self of the good man is present in and determines the detail of his life not less effectually because unconsciously. So far facts speak loudly, and the only path which remains open to the objector, is to deny that the good self is necessarily a moral self, on the ground not that its content is non-moral, but that its genesis is so; in other words, because, though moral in itself, it is not so for the agent. We may be told, the genesis of the good self generally is not a moral genesis, or in this and that sphere or relation it is not so, and hence, though good, it need not, so far as good, be moral. To the consideration of this question we shall have to come later, and at present can only observe that we refuse to separate goodness conscious or unconscious from the will to be good, or the will to be good from morality; and we assert that, because the good self shows itself everywhere, therefore there is no part of life at which morality stops and goes no further. Thus much against the notion that in our amusements, &c., we cease to be moral beings, that there is a tenth part of life where conduct is not required. But as to the remaining nine-tenths we need surely say no more: wherever there is anything to be done not in play but in earnest, there the moral consciousness tells us it is right to do our best, and, if this is so, there can be no question but that here is a field for morality.

It is a moral duty to realize everywhere the best self, which for us in this sphere is an ideal self; and, asking what morality is, we so far must answer, it is coextensive with self-realization in the sense of the realization of the ideal self in and by us. And