and stimulus? If so, if the act issues from anything beside the character, then it is downright false to say, ‘Same character, same act;’ unless all you mean is, ‘Supposing that to take place which perhaps does not ever take place, supposing that you never had anything but character, then you would have the same act.’
Thus, really to appreciate the truth of ‘same character, same act,’ we have to keep in view, (1) That characters are alterable; (2) That acts do, or may, proceed from something beside the character. And these two qualifications, which are closely connected, we must try to understand more fully.
Character is fixed, but only relatively fixed. When we see how the first comes about, we see that the latter is true. The material of the character is disposition in relation to circumstances. The character is what I have made myself into from these elements, and the reason it remains fixed is that the conditions have so to speak been used up and realized into the individuality. What I am I have made myself, out of, in relation to, and against my raw material with its external conditions. The external conditions are more or less permanent, and the raw material is more or less systematized. Hence well-nigh everything is now subsumed under, and takes its quality from my character. The self is more and more determined and realized, and so excludes possibilities, fixes and closes itself; in short, gets hardened.
Hence, knowing a man to be a certain system (conscious or unconscious), we can tell how things will present themselves to him, and how he will manifest himself against particular stimuli. And we say the man is settled and made, and we know what he is and have a practical certainty that he will always keep so, because we are sure that nothing will happen to him which he has not had before in some form, and which has not some principle in his character under which it will be brought. This is what we mean by the character being fixed.
But the fixedness is not more than relative. There is always a theoretical possibility of change, and sometimes a good deal more than this. The reason is twofold. (1) We can not exhaust all possible external conditions; (2) We can never systematize the whole self.
(1) You never can say, a man has withstood all sorts of temptations and all combinations of them; and thus there remains the theoretical possibility of some unknown and fatal kind. And (2) the man’s self and his character never quite coincide. The character is always the narrower; and moreover, its materials shift, or may shift. This must be, because a man’s body changes through change of climate, disease, or age, and so too
