resistance which is good for the reaction of energy, but the greater resistance of which does not carry more reaction with it. But this, if a possible point of view, is not a (mere) moral point of view, and as such is here untenable. The bad self for morality is not simply a negation, but the positive assertion of self. The self-conscious self which is positive, which is the very affirmation we know, is in the bad self, feels and knows itself therein as really as it does in the good self. Evil deeds are not mere comings-short, but, apart from their consequences, they are (I do not say sins, for they are that only in and for religion, but) offences, over-steppings, crimes. The bad self is the positive assertion of evil by and in the self; and the will, so far as bad, is not a defect of will, nor a non-moral natural will, but it is an immoral will, and for the moral consciousness it is as real as the good will.
Hence I am moral not only according to the relative extensive and intensive affirmation of the good will in me, but from that result must be further deducted the relative assertion of the bad will in me, as something which not only takes up space, uses energy, and so starves the good will, beside thwarting it and creating consequences (psychical and physical) which thwart it, but which also, as a positive minus, must be deducted from the plus of the good self, in order to arrive at the final result.
That result can not be worked out with accuracy. On the side of the good you can not reduce intent to extent, so as to count the plus quantity; and on the side of the bad for the same reason you can not count the minus quantity; and even if you could, yet you could not reduce the minus units and the plus units to a common denomination, so as to get by subtraction a quantitative result. But, though practically useless, our answer so far will I hope be found to be the solution of the foregoing ἀπορίαι.
It is perhaps necessary to say something on another point, viz. as to whether a man is moral because of his present or also because of his past state. When we put it in this way the question seems to admit of but one answer; for clearly I am moral because I am, and not because I have been good. But in a different form it may occasion difficulty. Suppose we have three men equal at the start, and one of them has been good and now has fallen away, another has before fallen away and now is trying to be good, and
