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 a third has never been far either one way or the other; how do we judge these morally? Is it fair not to count the past?

The answer is that a man’s morality, on the one hand, is not the summing up of a past result; and we can consider only the present state, can look only at the will as it is now. This is one side. But on the other hand the will is what it has done; and the present is thus also the past. Evil deeds must survive in a present evil will which is a positive evil, just as good deeds are not lost, but live in a present good will. No one gets bad or good all at once, however much they may sometimes seem to do so. And we believe that at the last the existing positive bad and positive good available energy of will (after making all the proper qualifications and allowances, which include, of course, bodily changes) is the true representative of the good and evil the man has done. If in the sphere of morality we are to measure men’s lives morally as wholes, this perhaps is how we are to do it, if we do it at all; though from another point of view, and not by us, it may perhaps be done differently.

In conclusion, we must warn the reader against supposing that morality is to be estimated by the intensity of the moral consciousness. It is true that a man who has never known himself to be good or bad is as yet not strictly either, is not yet within the moral sphere. Knowledge of good and evil is necessary for morality, and that (see Essay VII.) depends on a self-conscious volition with which responsibility begins, and after which we are answerable for acts of will not self-conscious, because now we know their character, and ought to have them under our control. Self-consciousness is necessary for a moral being, but it is a dangerous mistake to think that all morality must therefore be self-conscious. To be moral, a man need not know that he is acting rightly; still less need he know that he is acting rightly for the sake of morality, and for no other sake. It does not follow, because self-consciousness is the condition of imputation, that therefore everything which is imputed must be done with self-consciousness. The will both for good and evil need not be deliberate volition, still less the deliberate volition of the good simply because it is good, or the evil because it is evil. To will the evil because it is evil is, we think, impossible; to will the moral because it is moral, and for