confusion, by erroneous abstractions out of the whole, in a way only possible {148} for a social and intellectual being, and not prior to our entire social and intellectual character. Understanding then that we are dealing with narrowness and confusion and their opposites within a social intelligence already existing and predominant on the whole, we may note the sort of relation in which the more adequate will is analogous to the more adequate piece of knowledge. Take, as we said above, the actual casual will of any individual at any given moment, especially if it is of a nature which, within the context of civilised life, we commonly pronounce to be wrong. Let it be, for example, an impulse of sensual passion. It is a commonplace that in such impulses the self can find no abiding satisfaction. They pass and leave him empty. They bring with them no opening out of fresh possibilities, no greater stability to the mind. Yet they have their meaning, and belong to human nature. They imply a need for union, and an attraction outside the immediate self. If we compare them with the objects and affections of a happy and devoted family, we see the difference between a less adequate and a more adequate will. The impulse, in passing into family affection, has become both less and more. It is both disciplined and expanded. The object presented to the will is transformed in character. Lawlessness is excluded; but, in place of a passing pleasure, a whole world of affections and interests, extending beyond the individual life, is offered as a purpose and a stimulus to the self. In short--for it is idle to expatiate upon what everybody recognises at once--you can make a life out of the one, and you cannot out of the other. In the family at its best the will has an {149} object which is real and stable, and which corresponds to a great part of its own possibilities and capacities. In willing this object, it is, relatively speaking, willing itself. We might compare in the same way the mere will to earn our daily bread, with the horizon of a great intellectual profession; or the routine of an industry or profession vacantly and formally pursued with the very same routine conscientiously followed in a spirit of enlightenment. In every case we are led up to the contrast of the actual indolent or selfish will, and the will, in as far as it comes to be what its nature implies, namely, that which we have spoken of as the real or rational will, embodied in objects which have power to make a life worth living for the self that wills them.