man has all the preparations for the nourishment of his self. There his self is his principal concern,—the self which is detached in its interests from other selves. As is his self, so are the things of his world; they have no other connection in themselves than that of his use. But some faculties grow in him, like the limbs in the unborn child, which give him the power to realize the unity of the world,—the unity which is the property of soul, and not of things. He has the faculty of taking joy in others, in beauty and love, even more than the joy in himself. The faculty which makes him spurn pleasure and accept pain and death, makes him refuse to acknowledge any limit to his progress, and leads him towards knowledge and action that are of no apparent use to him. This causes conflict with the laws of the natural world, and the principle of the survival of the fittest changes its meaning.
Here comes the greatest suffering of the dualism in man, the dualism of the world of nature and the world of soul. The evil which hurts the natural man is pain, but that which hurts his soul has been given a special name, it is sin. For it may not be at all realized in pain, yet it is evil, just as blindness or lameness is of no consequence
