negates specification in such way that its necessary outcome, were it ever seriously adopted as a controlling theory of morals, would be to paralyze action.
The ideal of Green is thus the bare form of unity in conduct; the form devoid of all content, and essentially excluding all proposed content as inadequate to the form. The only positive significance which it has is: whatever the moral ideal, it must at least have the form of unity. Now it seems mere tautology to urge that the mere idea of unity, no matter how much you bring it in juxtaposition with concrete circumstances, does not tell what the unity of the situation is, or give any aid in determining that unity; at most it but sets the problem, saying, "Whatever the situation, seek for its unity." But Green's ideal cannot be made to go as far as this in the direction of concreteness; his unity is so thoroughly abstract that, instead of urging us to seek for the deed that would unify the situation, it rather says that no unity can be found in the situation because the situation is particular, and therefore set over against the unity.
But while it seems certain to me that any attempt to make the ideal definite must, by the very nature of the case, be at the expense of logical consistency, it will be fairer to describe briefly the various ways in which Green indicates an approach to concreteness of action. These ways may be reduced to three. In the first place, the setting of the self as ideal unity with its own unrealized satisfaction over against the particular desire with its particular satisfaction, gives rise to the notion of an unconditional good, — a good absolutely, to which, therefore, every special and relative good must conform. Hence the idea of obligation, the unquestioned ought or categorical imperative. Secondly, this same contrast keeps alive in the mind, in the face of every seeming good, the conception of a better, thus preventing the mind from sinking into any ignoble acquiescence with the present and keeping it alert for improvement. Hence the idea of moral progress. And, thirdly, this absolute good with its unqualified demands for regard upon humanity has secured in the past some degree of observance,
