itself the particulars of all lives, and here and now in my life has this and that function in this and that case, in exercising which through my will it realizes itself as a whole, and me in it.
(2) It is ‘objective;’ and this means that it does not stand over against the outer world as mere ‘subject’ confronted by mere ‘object.’ In that sense of the words it is neither merely ‘objective’ nor merely ‘subjective;’ but it is that real identity of subject and object, which, as we have seen, is the only thing that satisfies our desires. The inner side does exist, but it is no more than the inside; it is one factor in the whole, and must not be separated from the other factor; and the mistake which is made by the morality which confines itself to the individual man, is just this attempt at the separation of what can not be separated. The inner side certainly is a fact, and it can be distinguished from the rest of the whole; but it really is one element of the whole, depends on the whole for its being, and can not be divided from it. Let us explain. The moral world, as we said, is a whole, and has two sides. There is an outer side, systems and institutions, from the family to the nation; this we may call the body of the moral world. And there must also be a soul, or else the body goes to pieces; every one knows that institutions without the spirit of them are dead. In the moral organism this spirit is in the will of the organs, as the will of the whole which, in and by the organs, carries out the organism and makes it alive, and which also (and this is the point to which attention is requested) is and must be felt or known in each organ as his own inward and personal will. It is quite clear that a nation is not strong without public spirit, and is not public-spirited unless the members of it are public-spirited, i.e. feel the good of the public as a personal matter, or have it at their hearts. The point here is that you can not have the moral world unless it is willed; that to be willed it must be willed by persons; and that these persons not only have the moral world as the content of their wills, but also must in some way be aware of themselves as willing this content. This being inwardly aware of oneself as willing the good will falls in the inside of the moral whole; we may call it the soul; and it is the sphere of personal morality, or morality in the narrower sense of the consciousness of the relation of my private self to the inwardly presented
