ord, that I beg leave to quote it here in full:

As between one's self and another "the image of an impartial outsider
who acts as our judge" is none other than this rational insight into
the relation existing between two who are cognitively to each other
just this and not anything else. It is the vision of the actual
reciprocity of the two. From this comes the Golden Rule in its various
forms: "Love thy neighbor as thyself," "Do unto others as ye would be
done by," "Put yourself in his place." But, furthermore, even this
simpler justice necessitates the power not only to "see yourself as
others see {70} you," but even more adequately, and as we say more
justly, to put yourself where you belong in a system of many, in which
you not only count for one and no more than one, but in which you count
for just that sort of one, fulfilling just that sort of function which
your place in the rationally conceived system involves or necessitates.
And this gives us a form of justice much more profound and complex than
that of the Golden Rule, and requiring constructive imagination and
rational insight of the very highest order. And with this insight goes
necessarily an inevitableness, an inexorableness, and, as we say
metaphorically, an imperativeness, which no amount of twisting and
intellectual thimble-rigging can avoid. The logic of the system cannot
be avoided any more than a step in a mathematical demonstration. . . .
So long as it stands, its parts, elements, or members are _placed_, and
there is set over each of them the imperative of the system in which
they are members.[12]

It has sometimes been thought that a fair view of life will inhibit
action through discrediting party zeal. John Davidson describes what
he calls "the apathy of intelligence."

To be strong to the end, it is necessary to shut many windows, to be
deaf on either side of the head at will, to fetter the mind. . . . The
perfect intelligence cannot fight, cannot compete. Intelligence, fully
awake, is doomed to understand, and can no more take part in the
disputes of men than in the disputes of other male creatures.[13]

Now it is true that intelligence inhibits wantonness; for intelligence,
fully awake, knows how unreasonable it is that one who loves life
should {71} destroy it. But because intelligence affirms the motive of
each combatant, it must move action to the saving of both. Where
intelligence is directed to the inner impulse of l