be both right and wrong either at the same time or at different times. At any particular time it must be either right or wrong, and, whichever it is at any one time, it will be the same at all times.
It must be carefully noticed, however, that our theory only implies that this is true of any particular voluntary action, which we may choose to consider: it does not imply that the same is ever true of a class of actions. That is to say, it implies that if, at the time when Brutus murdered Cæsar, this action of his was right, then, it must be equally true now, and will always be true, that this particular action of Brutus was right, and it never can have been and never will be true that it was wrong. Brutus’ action on this particular occasion cannot, it says, have been both right and wrong; and if it was once true that it was right, then it must always be true that it was right; or if it was once true that it was wrong, it must always be true that it was wrong. And similarly with every other absolutely particular action, which actually was done or might have been done by a particular man on a particular occasion. Of
