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 thus we are led to the enquiry, what is the content of this ideal self.

From our criticism on the foregoing Essay we can at once gather that the good self is the self which realizes (1) a social, (2) a non-social ideal; the self, first, which does, and, second, which does not directly and immediately involve relation to others. Or from another point of view, what is aimed at is the realization in me (1) of the ideal which is realized in society, of my station and its duties, or (2) of the ideal which is not there fully realized; and this is (a) the perfection of a social and (b) of a non-social self. Or again (it is all the same thing) we may divide into (1) duties to oneself which are not regarded as social duties, (2) duties to oneself which are so regarded, these latter being (a) the duties of my station which I happen to be in, (b) duties beyond that station. Let us further explain.

The content of the good self, we see, has a threefold origin; and (1) the first and most important contribution comes from what we have called my station and its duties, and of this we have spoken already at some length. We saw that the notion of an individual man existing in his own right independent of society was an idle fancy, that a human being is human because he has drawn his being from human society, because he is the individual embodiment of a larger life; and we saw that this larger life, of the family, society, or the nation, was a moral will, an universal the realization of which in his personal will made a man’s morality. We have nothing to add here except in passing to call attention to what we lately advanced, viz. that the good man is good throughout all his life and not merely in parts; and further to request the reader to turn to himself and ask himself in what