The highest type we can imagine is the man who, on the basis of everyday morality, aims at the ideal perfection of it, and on this double basis strives to realize a non-social ideal. But where collisions arise, there, we must repeat, it is impossible for mere theory to offer a solution, not only because the perception which decides is not a mere intellectual perception, but because no general solution of individual difficulties is possible.
To return to our main discussion—the field of morality we find is the whole field of life; its claim is as wide as self-realization, and the question raised before (p. 59) now presents itself, Are morality and self-realization the same and not different? This appears at first sight to be the case. The moral end is to realize the self, and all forms of the realizing of the self are seen to fall within the sphere of morality; and so it seems natural to say that morality is the process of self-realization, and the most moral man is the man who most fully and energetically realizes human nature. Virtue is excellence, and the most excellent is the most virtuous.
If we say this, however, we come into direct collision with the moral consciousness, which clearly distinguishes moral from other excellence, and asserts that the latter is not in itself moral at all; and, referring back (p. 129), we find the deliverance of that consciousness in the emphatic maxim that nothing is morally good save a good will. This maxim we shall forthwith take to be true, and so proceed.
Morality then will be the realization of the self as the good will. It is not self-realization from all points of view, though all self-realization can be looked at from this one point of view; for all of it involves will, and, so far as the will is good, so far is the realization moral. Strictly speaking and in the proper sense, morality is self-realization within the sphere of the personal will. We see this plainly in art and science, for there we have moral
