The result may be described,
negatively, as the suppression of sensualism. But the positive
description remains imperfect until we can say what the rational
or spiritual principle is which is to weld all man's 'particular
impulses' into an organic whole.
And this cannot be done so long as we contemplate the mere individual
in isolation. We cannot remain at the level of bare individuality.
Personality itself is not a merely individual product: neither the
knowledge nor the activity of the individual can be explained without
reference to his position as a member of society; his inheritance is a
social inheritance. Nor can the individual establish a claim to deal
with his own personality as a merely individual end. It is a factor in
social life; and, in systematising his own life, he must have regard
to the social factor. In this respect he attains goodness only
when his individual life seeks a unity higher than that of his own
individuality, and not centred in his selfish interests. From this
point of view we may say, again negatively, that goodness consists in
the suppression of selfishness. But once again there is a difficulty
about the positive description. Many moralists, undoubtedly, are
content to rest with the social aspect: to regard the 'health' or
'vitality' of society as the final expression of morality.
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