Then as for the second and third points, it is surely evident from the footnotes that have been appended in connexion with the matter of his transformation of the facts of ethics in the interests of other things like logic, and aesthetics, and metaphysics, that there is indeed, in Bosanquet, no recognition of what must be called the genuine, or independent reality of the moral life, or of the moral ideal as a force in human nature. And as for the fourth point, students of modern ethics are naturally by this time perfectly familiar with the tendency of Rationalism to make evil action and the “evil self” simply the affirmation of a “logically incoherent” point of view. It exists in an English writer like Wollaston[374] as well as in a German philosopher like Hegel. This tendency is indeed a piece of sophistry and illusion because the distinction between good and evil, and the distinction between right and wrong (perhaps the better and the more crucial formulation of the two--for us moderns at least) is unintelligible apart from the fact or the idea of the existence of moral agents, who make (in their volition, and in the judgments that accompany or precede their volitions) a “norm,” or rule, or line between the ethically permissible and the ethically unpermissible. The rationalism that makes these distinctions merely a matter of “logic,” overlooks the fact that in actual life men must be warded off from wrong-doing (and they are in many cases actually so warded off by their consciences and by other things, like the love of home, or the love of honour, or the love of God) by something stronger than the mere idea of a possible theoretical mistake. As for the fifth point of the Determinism or the Necessitarianism that hangs like a sword of Damocles over the entire ethic of Dr. Bosanquet, the nature of this should be perfectly apparent from many of the statements and considerations that have been brought forward as typical of his entire line of thought. He teaches a “passivism”[375] and an “intellectualism” that are just as pronounced and just as essential to his thought as they are to the great system of his master, Hegel, in whose ambitious philosophy of spirit man’s whole destiny is unfolded without the possibility of his playing himself any appreciable part in the impersonal, dialectic movement in which it is made to consist.