but science, or at all events your science, can not guarantee it; and it is not a truth for the moral consciousness, but leads us further into another region.
Our result at present is as follows. Morality is coextensive with self-realization, as the affirmation of the self which is one with the ideal; and the content of this self is furnished (1) by the objective world of my station and its duties, (2) by the ideal of social, and (3) of non-social perfection. And now we have to do with the question, How do these spheres stand to one another? And this is in some ways an awkward question, because it brings up practical everyday difficulties. They are something of this sort. May a man, for the sake of science or art, venture on acts of commission or omission which in any one else would be immoral; or, to put it coarsely, may he be what is generally called a bad man, may he trample on ordinary morality, in order that he may be a good artist? Or again, if the perhaps less familiar question of the relation of (1) to (2) comes up, the doubt is, Must I do the work that lies next me in the world, and so serve society even, as it seems, to the detriment of my own moral being? May I adopt a profession considered moral by the world, but which, judged by my ideal, can not be called moral?
The first point to which we must call attention is that all these are cases of colliding duties. In none of them is there a contest between the claims of morality and of something else not morality. In the moral sphere such a contest is impossible and meaningless. We have in all of them a conflict between moral duties which are taken to exclude one another, e.g. my moral duty as artist on the one hand and as father of a family on the other, and so on: we have nothing to do with examples where morality is neglected or opposed in the name of anything else than an other and higher morality.
And the second point, which has engaged us before (pp. 141-3, 174 foll.), and on which we desire to insist with emphasis, is, that cases of collision of duties are not scientific but practical questions. Moral science has nothing whatever to do with the settlement of them; that would belong, did such a thing exist, to the moral art. The difficulties of collisions are not scientific problems; they arise
