Perhaps the following remarks, though partly repetition of the above, may be of service.
There being an end, that end is realization, at all events; it is something to be reached, otherwise not an end.
And it implies self-realization, because it is to be reached by me. By my action I am to carry it out; in making it real my will is realized, and my will is myself. Hence there is self-realization in all action; witness the feeling of pleasure.
‘Yes,’ it will be said, ‘but that does not show there is nothing but self-realization. The content of the act is not the self, but may be something else, and this something else may be the end. The content is the end.’
This is very easy to say, but it overlooks the psychological difficulties How is it possible to will what is not one’s self, how can one desire a foreign object? What we desire must be in our minds; we must think of it; and besides, we must be related to it in a particular way. If it is to be the end, we must feel ourselves one with it, and in it; and how can we do that, if it does not belong to us, and has not been made part of us? To say ‘thoughts of what is and is to be, exist in you, are in your head, and then you carry them out, and that is action,’ is futile; because these thoughts, if desired, are not merely in me, they are felt to be mine, ideally to be myself, and, when they are carried out, that therefore is self-realization.
Or shall we be told that ‘to talk of carrying out is nonsense. In action we produce changes in things and in ourselves, answering to thoughts: things resemble thoughts, but, strictly speaking, thought is not realized, because that is unmeaning’? If we hold to this, however, we are met by the impossibility then of accounting for thought and action, as ordinarily viewed; we should know not the real, but something like the real, and should do not what we mean, intend, have in our minds, but only something like it. But this, unfortunately, is not action. If I do not what I will, but only something like it, then, strictly speaking, so far it is not my act, and would not be imputed to me. An act supposes the content on each side to be the same, with a difference, or,
