just here it is that we find the answer to him. For in the world of our own acts we have a wondrous experience. We realize evil, we fight it, and, at the same time, we realize our fragment of the perfect divine life in the moment itself of struggling with the evil. And in this wondrous experience lies the whole solution of the ancient problem of the existence of moral evil. For instance, I find in myself a selfish impulse, trying to destroy the moral insight. Now of this evil impulse I do not say, looking at it objectively: “It is somehow a part of the universal good;” but, in the moment of moral action I make it, even in the very moment of its sinfulness, a part of my good consciousness, in overcoming it. The moral insight condemns the evil that it experiences; and in condemning and conquering this evil it forms and is, together with the evil, the organic total that constitutes the good will. Only through this inner victory over the evil that is experienced as a conquered tendency does the good will have its being. Now since the perfect life of God must have the absolutely good will, therefore it also must be conscious of such a victory. Thus the solution of our difficulty begins to appear. And thus we reap a new religious fruit from our ethical doctrine, to whose main principles we must once more here refer the reader.
When I experience the victory of the moral insight over the bad will, I experience in one indivisible moment both the partial evil of the selfish impulse (which in itself as a separate fact would be wholly bad) and the universal good of the moral
