is just in this his condition as one of natural Being that his defect is found; because he is Spirit he is separated from this natural Being, and is disunion. One-sidedness is directly involved in this natural condition. When Man is only as he is according to Nature, he is evil.
The natural man is Man as potentially good, good according to his conception or notion; but in the concrete sense that man is natural who follows his passions and impulses, and remains within the circle of his desires, and whose natural immediacy is his law.
He is natural, but in this his natural state he is at the same time a being possessed of will, and since the content of his will is merely impulse and inclination, he is evil. So far as form is concerned, the fact that he is will implies that he is no longer an animal, but the content, the ends towards which his acts of will are directed, are still natural. This is the standpoint we are concerned with here, the higher standpoint according to which Man is by nature evil, and is evil just because he is something natural.
The primary condition of Man, which is superficially represented as a state of innocence, is the state of nature, the animal state. Man must be culpable; in so far as he is good, he must not be good as any natural thing is good, but his guilt, his will, must come into play, it must be possible to impute moral acts to him. Guilt really means the possibility of imputation.
The good man is good along with and by means of his will, and to that extent because of his guilt. Innocence implies the absence of will, the absence of evil, and consequently the absence of goodness. Natural things and the animals are all good, but this is a kind of goodness which cannot be attributed to Man; in so far as he is good, it must be by the action and consent of his will.
What is absolutely required is that Man should not continue to be a natural being, to be natural will. Man, it is true, is possessed of consciousness, but he can still
