We may, perhaps, give a name to the distinction I mean, by calling the first kind of rules--those which do assert that something actually is a duty--"rules of duty," and by calling the second kind--those which recommend or condemn something not in the control of our wills--"ideal rules": choosing this latter name because they can be said to inculcate a moral "ideal"--something the attainment of which is not directly within the power of our wills. As a further example of the difference between ideal rules and rules of duty we may take the famous passage from the New Testament (Luke 6, 27) "Love your enemies, do good to them that hate you, bless them that curse you, pray for them that despitefully use you." Of these four rules, the three last may be rules of duty, because they refer to things which are plainly, as a rule, at least, in the power of your will; but the first, if "love" be understood in its natural sense as referring to your feelings, is plainly only an "ideal" rule, since such feelings are obviously not directly under our own control, in the same way in which such actions as doing good to, blessing or praying for a person are so. To love certain people, or to feel no anger against them, is a thing which it is quite impossible to attain directly by will, or perhaps ever to attain completely at all. Whereas your behaviour towards them is a matter within your own control: even if you hate a person, or feel angry with him, you can so control yourself as not to do him harm, and even to confer benefits upon him. To do good to your enemies may, then, really be your duty; but it cannot, in the strict sense, be your duty not to have evil feelings towards them: all that can possibly be true is that it would be your duty if you were able. Yet I think there can be no doubt that what Christ meant to condemn was the occurrence of such feelings altogether; and since, if what he meant to assert about them in condemning them, would have been certainly false, if he had meant to say that you _could_ avoid ever feeling them, I think it is clear that what he meant to assert was _not_ this, or not this only, but something else, which may quite possibly be true. That is to say, he was asserting an ideal rule, not merely a rule of duty.