revelations of God's will are not consistent. The different statements of the moral law conflict. For instance, the Bible says that polygamy is wrong, whereas the Koran says that it is right. The question therefore arises, Which statement is true? Which is the supreme authority? The Christian will say the authority of the Bible, and the Mohammedan the authority of the Koran; and it will be impossible to reach any agreement. But we have already seen that the authority of the moral law must be absolute, and its commands must be universally binding. The law of God is authoritative only to the man who believes in God. But the moral law of duty must carry a universal obligation.
And there is a further defect which is characteristic of all these views of the nature of moral authority. The authority to which they appeal is always external. It is always imposed from outside. The authority of parents, the authority of the law of the land, and the authority of God are all alike in this, that the seat of the authority is external to the agent himself. Now a duty is a moral duty only when it is self-imposed. A duty is my duty only when I recognise that, whatever external sanctions it may possess, it is laid upon me by myself. My conscience acknowledges that it is a duty for me, and my will imposes it upon me as a line of action that ought to be carried out. The duty is an obligation laid upon the self by the self.
§ 5. Duty and the Self. This aspect of duty is usually expressed by ethical writers in the statement that in morality the will should be autonomous. The will should not be at the mercy of any authority
