coextensive, whereas the two negative ones are so.
And thirdly and finally, it also follows that whereas every voluntary action, without exception, must be either right or wrong, it is by no means necessarily true of every voluntary action that it either ought to be done or ought not to be done,—that it either is our duty to do it, or our duty not to do it. On the contrary, cases may occur quite frequently where it is neither our duty to do a particular action, nor yet our duty not to do it. This will occur, whenever, among the alternatives open to us, there are two or more, any one of which would be equally right. And hence we must not suppose that, wherever we have a choice of actions before us, there is always some one among them (if we could only find out which), which is the one which we ought to do, while all the rest are definitely wrong. It may quite well be the case that there is no one among them, which we are under a positive obligation to do, although there always must be at least one which it would be right to do. There will be one which we definitely
