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606 before it assists judgment; that is, the ideal must be in the actual which it condemns, if it is to really criticise; an external standard, just because it is external, is no standard at all. There is no common ground, and hence no basis for comparison. And thus when Green goes on to say that the same ideal which has embodied itself in institutions also embodies itself in the critical judgment of individuals, who are thereby enabled to look back upon the institutions and cross-examine them, thus raising up higher standards, he says something which it is highly desirable to have true, but which cannot be true, if his theory of the purely negative relation of the unity of self-consciousness to every particular act is correct.

But we need not indulge, at length, in these various hypothetical criticisms. Green himself, with his usual candor in recognizing and stating all difficulties, no matter how hardly they bear upon his own doctrine, has clearly stated the fundamental opposition here; an opposition making it impossible that the ideal should concretely express itself in any institutional form in such way as to lend itself to the concrete determination of further conduct. The contradiction, as Green himself states it, is that while the absolute unity of self must, in order to translate into an ideal for man, find an embodiment in social forms, all such forms are, by their very nature and definition, so limited that no amount of loyalty to the institution can be regarded as an adequate satisfaction of the ideal. Or as Green puts it: "Only through society is any one enabled to give that effect to the idea of man as the object of his actions, to the idea of a possible better state of himself, without which the idea would remain like that of space to a man who had not the senses either of sight or of touch," — that is, a merely ideal possibility, without actual meaning. And yet society necessarily puts such limits upon the individual that he cannot by his life in society give effect to the idea. "Any life which the individual can possibly live is at best so limited by the necessities of his position that it seems impossible, on supposition that a definite self-realizing principle is at work in it, that it should be