What, then, is the origin of the two selves? And how are they developed from the crude material of the natural disposition? This is the question we have to answer; but let us first be sure we know what their content is.
The good self is the self which is identified with, and takes pleasure in, the morally good; which is interested in and bound up with pursuits, activities, in a word, with ends that realize the good will. The good will is the will to realize the ideal self; and the ideal self we saw had a three-fold content, the social reality, the social ideal, and the non-social ideal. We need say no more, then, but that the good self is the self whose end and pleasure is the realization of the ideal self.
What is the content of the bad self? Here we find no general head, no objective unity, to which, as an end, its content is subordinated. All we can say is that the content of the bad self in a man is the habits and pursuits which are antagonistic to the good; the bad will is the will which is identified with the bad, and the bad is whatever is willed against the good. Its content is not mere pleasure-seeking as such, for that implies abnormal reflection and abstraction: nor, again, is it selfishness, because many bad deeds are done without conscious or unconscious regard to personal comfort. The content of the bad self has no principle, and forms no system, and is relative to no end. Pride, hate, revenge, passionateness, sulkiness, malice, meanness, cowardice, and recklessness have no one thing common to the content of all: I please myself and my worse self in all; and, if you abstract what is common, you must say, since the worse self as such can not be an end, that hence the end, under which all are subsumed, is private pleasure; but all that is true in that assertion is that there is no other end. The bad self has indeed, as we have seen and have yet to see, some sort of unity, because we are self-conscious in it; but that unity does not lie in its content; the content can be generally described only by reference to the good self, as what contradicts and opposes it, and can not be defined except against it.
