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 excellence, and that excellence does not lie in mere skill or mere success, but in single-mindedness and devotion to what seems best as against what we merely happen to like. is at the same time, and so far as it is , so far is it moral or immoral. And even in the sphere of my station and its duties, when in the stricter sense you consider it morally, you find that the same thing holds. From the highest point of view you judge a man moral not so far as he has succeeded outwardly, but so far as he has identified his will with the universal, whether that will has properly externalized itself or not. Morality has not to do immediately with the outer results of the will: the results it looks at are the habits and general temper produced by acts, and, strictly speaking, it does not fall beyond the subjective side, the personal will and the heart. Clearly a will which does not utter itself is no will, but you can not measure a will morally by external results: they are an index, but an index that must be used with caution. We shall return to the question, What is the measure of a man’s morality?

The general end is self-realization, the making real of the ideal self; and for morality, in particular, the ideal self is the good will, the identification of my will with the ideal as an universal will. The end for morals is a will, and my will, and an universal will, and one will. Let us briefly refer on these heads to the moral consciousness.

Nothing, we have seen, is good but a good will. The end for morals is not the mere existence of any sort of ideal indifferently, but it is the realization of an ideal will in my will. The end is the ideal willed by me, the willing of the ideal in and by my will, and hence an ideal will. And my will as realizing the ideal is the