Reality, p. 410.]

[Footnote 2: Appearance and Reality, p. 415.]

[Footnote 3: Taylor, Problem of Conduct, p. 179 ff.]

[Footnote 4: Appearance and Reality, p. 416.]

[Footnote 5: Ibid., p. 414.]

[Footnote 6: Ibid., p. 419.]

This discrepancy of aim, and then coming together of the hostile
factors only in the annulling and disappearance of both, is a process
quite in accordance with the general dialectic of Mr Bradley. But two
things may be noted with regard to it. In the first place the effort
after system is called self-assertion, and the effort after width or
expansion is called self-sacrifice. Perhaps the author may claim a
right to give what names he likes to the processes he describes. But
in this case the names have a recognised meaning in the literature of
morals, and no hint is given that they are used here in any meaning
other than the ordinary. And surely the term 'self-sacrifice' is an
inappropriate term for describing the conduct which seeks expansion by
multiplying the objects of desire--by the pursuit of whatever offers a
chance of widened interests, whether social or intellectual, aesthetic
or sensual,--even although "my individuality suffers loss" thereby,
and "the health and harmony of my self is injured."[1] Loss may be the
result; but aggrandisement is what is sought, though the effort fails
through lack of organisation or system. And again 'self' is not the
only possible centre for the systematisation of conduct. System in
conduct may be realised in other ways than as self-assertion. It is
sought as truly by the man of science who gives up everything for
the pursuit of truth or by the philanthropist who forgets himself in
promoting the social welfare. Such modes of life as these--and not
merely self-assertive conduct--may become centres of a moral activity
which aims at system.

[Footnote 1: Appearance and Reality, p, 417.]

The second remark which has to be made on this final point is, that
neither on the method of system and self-assertion nor on the method
of expansion and self-sacrifice has the author given or suggested any
criterion for the distinction of good and evil. He has cast his net
so wide as to include all conduct within it without discrimination of
moral worth. His own result is that "the good is, as such, transcended
and submerged."[1] But this result loses all significance if it is the
case, as our enquiry seems to prove, that the good as such has
never been reached at al