Page:Philosophical Review Volume 1.djvu/621

No. 6.] the question is not whether as matter of fact the ideal has embodied itself in institution and code with sufficient fulness so that loyalty to the institution and code is a means in which our duty and satisfaction comes specifically home to us: that the question is whether, if the ideal were the abstract unity — the unity negative to every special end — which Green makes it, any such embodiment would be possible. We may ask, in other words, whether Green, in order to help out the undefinable character of his ideal, its inability to assume concrete form, has not unconsciously availed himself of a fact incompatible with his theory, a fact whose very existence refutes his theory. Or, we might approach the matter from the other side and inquire whether the relation of the absolute ideal to the special institutions in which it has found expression is of such a kind (according to the terms of Green's theory of moral experience) that loyalty to 'established morality' is a safe ethical procedure. On the contrary, must not, according to the fundamental premisspremise [sic] which Green has laid down, the relation of the ideal to any expression which it may have secured, be essentially — radically — negative? That is, does not the ideal in its remote and unrealizable nature stand off and condemn the past attempts to realize it as vain, as unworthy? Does not the ideal say, in substance, I am not in you; you are but nugatory attempts to shadow forth my unity? Such being the case, the path of morality would lie in turning against established morality rather than in following it. The moral command would be, "Be not loyal to existing institutions, if you would be loyal to me, the only true moral ideal." But this very negation, since it is a negation in general, since it negates not this or that feature of the established morality, but that morality per se, gives no aid in determining in what respect to act differently. It just says: "Do not do as you have been doing; act differently." And it is an old story in logic that an undetermined "infinite" negative conveys no intelligence. It may be true that a virtue is not an elephant, but this throws no light on the nature of either the virtue or the elephant. The negation must be with respect to an identity involved in both the compared terms