partly by relative subordination to this or that bad end; but its various habits and ends are self-contradictory, e.g. lust and laziness, pride and greediness, hatred and cowardice. There is no one end, and there is no identity, no bond of unity at all, except the affirmative self feeling which, under differences, is the same throughout. The bad is contrary to itself, as well as to the good, and, for these two reasons, is already painful, and, apart from this or that external check, fails to satisfy.
But at this stage in what sense is it contrary to the good? Is the bad known as bad against the good, and in that character willed? Not so, for the moral self-consciousness is not yet awakened. The bad is not brought under the general head of bad against good. Bad actions are attempted or willed, and, when willed, are found in collision with good; there is a sense of jarring and contradiction, accompanied at most by a perception of incompatibility, and followed by pain and dissatisfaction. The good and bad selves do not confront each other as unities: so far as they come explicitly before the mind (especially the bad self), they are only collections. Bad acts are known, as this or that, to be against the will of the superior, but they are not yet done as contrary. Through correction the act may have painful associations, but may be done in despite of these, yet still not consciously against the general good will. As yet the child does not have before it the will of the superior, together with this or that desire, recognized as against the will of the superior, and deliberately realize itself in the known contrary. Hence there is no common predicate for evil things; they are sought because desired as this or that; and the discrepancy with the good is at most felt. And further, we must remember that in the beginning all, and afterwards many, bad actions are done quite innocently, and without the smallest feeling that they are out of harmony with anything else.
So far we have seen the growth of the good and bad wills in what we may call their unconscious and non-moral stage; we have now to pass into the moral sphere. But let us first see clearly what that implies. Three elements are involved in it, knowledge of good, knowledge of bad, and self-conscious volition. You can
