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 when your personal will is wholly made one with it, then you also have reached the extreme of homogeneity and specification in one, and have attained a perfect self-realization.

The foregoing will, we hope, become clear to the reader of this volume. He must consider what has been said so far as the text, which the sequel is to illustrate and work out in detail. Meanwhile, our aim has been to put forward the formula of self-realization, and in some measure to explain it. The following Essays will furnish, we hope, something like a commentary and justification. We shall see that the self to be realized is not the self as a collection of particulars, is not the universal as all the states of a certain feeling; and that it is not again an abstract universal, as the form of duty; that neither are in harmony with life, with the moral consciousness, or with themselves; that when the self is identified with, and wills, and realizes a concrete universal, a real totality, then first does it find itself, is satisfied, self-determined, and free, ‘the free will that wills itself as the free will.’

Let us resume, then, the results of the present Essay. We have attempted to show (1) That the formula of ‘what for?’ must be rejected by every ethical doctrine as not universally valid; and that hence no one theory can gain the smallest advantage (except over the foolish) by putting it forward. That now for us (as it was for Hellas) the main question is, There being some end, what is that end? And (2), with which second part, if it fall, the first need not fall, we have endeavoured briefly to point out that the final end, with which morality is identified, or under which it is included, can be expressed not otherwise than by self-realization.