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 moment, or to be found in the things of the moment. We truly and really are one as a whole; we truly and really are positive; we have shown that the good, and nothing but the good, does realize us as a whole; and we can not resist the conclusion that the good self is the only positive self which is true, that it, and nothing but it, is indeed our very self.

It is a theme which invites reflection; one which, had we space or strength to pursue it, would lead us far. On the one hand, we find ourselves evil; the evil is as much a fact as the good, and without our bad self we should hardly know ourselves. On the other hand, we refuse to accept the bad self as our reality; and the thought, the old thought, which in different forms is common alike to art, philosophy, and religion, is here suggested once more, that all existence is not truth, that all facts are not in the same sense real, or that what is real to one mode or stage of consciousness is not therefore real for an other and higher stage, still less so for that which, present in all, is yet above all modes and stages.

But we must not wander from our depth, nor away from the subject. We have seen, I hope, in some imperfect fashion, what the bad self in general is, and with a fuller meaning we can repeat that selfishness is one form of the bad self. Conscious pleasure-seeking is the pursuit of the idea of the maximum of pleasure as the end, and of all else knowingly as a means. Selfishness is the desiring and pursuing objects, not as ends in themselves, but with a more or less explicit readiness to treat all as means to an end which is private satisfaction, gaining the pleasant or avoiding the painful as such; but it does not imply the striving for the maximum. It is, apart from this, the using all things as a means to happiness in the sense of self-assertion, without regard to objective content for its own sake. The rest of the bad self consists in the will to follow objects and satisfy inclinations which are antagonistic to the good; but it does not imply the implicit or explicit readiness to treat these as means to an external end. If you insist on subsuming evil under a common end, you must say that end is private satisfaction; but, at the same time, you must remember that this is only true in the sense that there is no other end to which you can refer it.

What, then, is self-sacrifice? We have seen that all morality,