rounded, and concrete. It is willing to see itself abstract and mutilated, over-specialized, or stunted, or even destroyed. But this actual defect it can make up ideally, by an expansion beyond its special limits, and by an identification of its will with a wider reality. Certainly the two pursuits, thus described, must in the main coincide and be one. The whole is furthered most by the self-seeking of its parts, for in these alone the whole can appear and be real. And the part again is individually bettered by its action for the whole, since thus it gains the supply of that common substance which is necessary to fill it. But, on the other hand, this general coincidence is only general, and assuredly there are points at which it ceases. And here self-assertion and self-sacrifice begin to diverge, and each to acquire its distinctive character.
Each of these modes of action realizes the self, and realizes that which is higher; and (I must repeat this) they are equally virtuous and right. To what then should the individual have any duty, if he has none to himself? Or is it, again, really supposed that in his perfection the whole is not perfected, and that he is somewhere enjoying his own advantage and holding it apart from the universe? But we have seen that such a separation between the Absolute and finite beings is meaningless. Or shall we be assured, upon the other side, that for a thing to sacrifice itself is contrary to reason? But we have found that the very essence of finite beings is self-contradictory, that their own nature includes relation to others, and that they are already each outside of its own existence. And, if so, surely it would be impossible, and most contrary to reason, that the finite, realizing itself, should not also transcend its own limits. If a finite individual really is not self-discrepant, then let that be argued and shown. But, otherwise, that he should be compelled to follow two ideals of perfection which diverge,
