t of mankind. In the other we perceive it directly,
in ourselves. Out of it there arises humiliation, nay, contrition.

In order to judge the moral value of a man, it is very important to
observe which of these four moods predominate in him. They go in
pairs, one out of each division. In very excellent characters the
second mood of each division will predominate.

* * * * *

The categorical imperative, or absolute command, is a contradiction.
Every command is conditional. What is unconditional and necessary is a
_must_, such as is presented by the laws of nature.

It is quite true that the moral law is entirely conditional. There
is a world and a view of life in which it has neither validity nor
significance. That world is, properly speaking, the real world in
which, as individuals, we live; for every regard paid to morality is a
denial of that world and of our individual life in it. It is a view
of the world, however, which does not go beyond the principle of
sufficient reason; and the opposite view proceeds by the intuition of
Ideas.

* * * * *

If a man is under the influence of two opposite but very strong
motives, A and B, and I am greatly concerned that he should choose A,
but still more that he should never be untrue to his choice, and by
changing his mind betray me, or the like, it will not do for me to say
anything that might hinder the motive B from having its full effect
upon him, and only emphasise A; for then I should never be able to
reckon on his decision. What I have to do is, rather, to put both
motives before him at the same time, in as vivid and clear a way as
possible, so that they may work upon him with their whole force. The
choice that he then makes is the decision of his inmost nature, and
stands firm to all eternity. In saying _I will do this_, he has said
_I must do this_. I have got at his will, and I can rely upon its
working as steadily as one of the forces of nature. It is as certain
as fire kindles and water wets that he will act according to the
motive which has proved to be stronger for him. Insight and knowledge
may be attained and lost again; they may be changed, or improved, or
destroyed; but will cannot be changed. That is why _I apprehend, I
perceive, I see_, is subject to alteration and uncertainty; _I will_,
pronounced on a right apprehension of motive, is as firm as nature
itself. The difficulty, however, lies i