questions, What was the historical genesis of the ideal; by what steps did it come into the world? And again, What is its genesis in us? And these can scarcely be separated from one another, or from the further enquiry, What is its content?
The historical genesis we shall not enter on; and as to the genesis in the individual, we will merely remark that we seem first to see in some person or persons the type of what is excellent; then by the teaching, tradition, and imagination of our own and other countries and times, we receive a content which we find existing realized in present or past individuals, and finally detach from all as that which is realized wholly in none, but is an ideal type of human perfection. At this point we encounter a question of fact, namely, how far the ideal which serves as a guide to conduct is presented in an individual form. No doubt two extremes exist. A large number of men have, I think, no moral ideal beyond the station they live in, and of these some are even satisfied with the presentation of this or that known person as a type; while again in the highest form of morality the ideal is not figured in the shape of an individual.[1] But between the extremes must be endless gradations.
We have previously said something as to the way in which the ideal is made use of in moral judgments, and what remains is to call attention to the content of this social ideal. It is obvious at once that it is a will which practises no other kind of virtues than those which we find in the world; and we can see no reason for supposing this presented ideal self to be anything beyond the idealization of what exists in human nature, the material idealized being more or less cosmopolitan, and the abstraction employed being more or less one-sided.
And with these cursory and insufficient remarks we must dismiss the ideal of a perfect social being.
But (3) there remains in the good self a further region we have not yet entered on; an ideal, the realization of which is recognized as a moral duty, but which yet in its essence does not involve
- ↑ The difficulty everywhere is, Is the embodiment used to fire the imagination, while the type is not that of this or that individual; or is it otherwise? The solution is to be found in the answer to the question, Is the impersonation modified; and if modified, how, and by what, and to suit what is it modified?
