the good will, in which it is still actually present as subdued, then, whenever the world contains any moral goodness, it also, and for that very reason, contains, in its organic unity, moral evil. The world is morally good in spite of the evil will, and yet because of the evil will, since, as every moral experience shows us, the good will is just this triumphant rest in strife above the evil will. Therefore we have no sympathy with those who expect the future “salvation” of the world as a whole in time through any all-pervading process. The only destruction of moral evil that ever takes place or can take place is the transcendence of the evil will by the good will in the very moment of the life of the evil will. If moral evil were to be, as the older systems often expect, absolutely destroyed, and the world so freed therefrom that the evil will was totally forgotten, then what remained would be no moral good any more, only the laziness of an infinitely vacant life. Not indeed to set off the good by any external contrast, but to constitute a moment in the organic unity of the good act, is this evil in the world. And the whole vast trouble about understanding its presence arises because we usually separate it from the very unity with goodness in which we find it whenever we consciously do right ourselves. Then when so separated, as we separated it in a former chapter, moral evil, viewed as an external opaque fact, is inexplicable, disheartening, horrible. Only when we do right ourselves do we practically get the solution of the problem. Only the moral man knows how and why evil exists. For in him the evil will
