Most fallacies result from the habit of using words without fully rendering them into thoughts—passing them by with recognitions of their meanings as ordinarily used, without stopping to consider whether these meanings admit of being given to them in the cases named. Let us not rest satisfied with thinking vaguely of what is understood by "a Good Will" but let us interpret the words definitely. Will implies the consciousness of some end to be achieved. Exclude from it every idea of purpose, and the conception of Will disappears. An end of some kind being necessarily implied by the conception of Will, the quality of the Will is determined by the quality of the end contemplated. Will itself, considered apart from any distinguishing epithet, is not cognizable by Morality at all. It becomes cognizable by Morality only when it gains its character as good or bad by virtue of its contemplated end as good or bad. If any one doubts this, let him try whether he can think of a good will which contemplates a bad end. The whole question, therefore, centers in the meaning of the word good. Let us look at the meanings habitually given to it.
We speak of good meat, good bread, good wine; by which phrases we mean either things that are palatable, and so give pleasure, or things that are wholesome, and by conducing to health conduce to pleasure. A good fire, good clothing, a good house, we so name because they minister either to comfort, which means pleasure, or gratify the æsthetic sentiment, which also means pleasure. So it is with things which more indirectly further welfare, as good tools or good roads. When we speak of a good workman, a good teacher, a good doctor, it is the same: efficiency in aiding others' well-being is what we indirectly mean. Yet again, good government, good institutions, good laws, connote benefits yielded to the society in which they exist: benefits being equivalent to certain kinds of happiness, positive or negative. But Kant tells us that a good will is one that is good in and for itself without reference to ends. We are not to think of it as prompting acts which will profit the man himself, either by conducing to his health, advancing his culture, or improving his inclinations; for all these are in the long run conducive to happiness, and are urged only for the reason that they do this. We are not to think of a will as good because, by fulfillment of it, friends are saved from sufferings or have their gratifications increased; for this would involve calling it good because of bene-
