be the appearances of the Real—all this to popular thought remains meaningless. Common sense openly revolts against the idea of a fact which is not a reality; or again, as sober criticism, it plumes itself on suggesting cautious questions, doubts which dogmatically assume the truth of its coarsest prejudices. Nowhere are these infirmities illustrated better than by popular Ethics, in the attitude it takes towards the necessary discrepancies of goodness. That these discrepancies exist because goodness is not absolute, and that their solution is not possible until goodness is degraded to an appearance—such a view is blindly ignored. Nor is it asked if these opposites, self-assertion and self-sacrifice, are not each internally inconsistent and so irrational. But the procedure is, first, tacitly to assume that each opposite is fixed, and will not pass beyond itself. And then, from this basis, one of the extremes is rejected as an illusion; or else, both being absolute and solid, an attempt is made to combine them externally or to show that somehow they coincide. I will add a few words on these developments.
(i.) The good may be identified with self-sacrifice, and self-assertion may, therefore, be totally excluded. But the good, as self-sacrifice, is clearly in collision with itself. For an act of self-denial is, no less, in some sense a self-realization, and it inevitably includes an aspect of self-assertion. And hence the good, as the mere attainment of self-sacrifice, is really unmeaning. For it is in finite selves, after all, that the good must be realized. And, further, to say that perfection must be always the perfection of something else, appears quite inconsistent. For it will mean either that on the whole the good is nothing whatever, or else that it consists in that which each does or may enjoy, yet not as good, but as a something extraneously added unto him. The good, in other words, in this case
