Insani sapiens nomen ferat, aequus uniqui Ultra quam satis est virtutem si petat ipsam. * * Horace. ["Let the wise man bear the name of fool, and the just of unjust, if he pursue virtue herself beyond the proper bounds."] {INTRODUCTION ^paragraph 205} For otherwise it is absurd to imagine that one could be too wise or too virtuous. The emotion always belongs to the sensibility, no matter by what sort of object it may be excited. The true strength of virtue is the mind at rest, with a firm, deliberate resolution to bring its law into practice. That is the state of health in the moral life; on the contrary, the emotion, even when it is excited by the idea of the good, is a momentary glitter which leaves exhaustion after it. We may apply the term fantastically virtuous to the man who will admit nothing to be indifferent in respect of morality (adiaphora), and who strews all his steps with duties, as with traps, and will not allow it to be indifferent whether a man eats fish or flesh, drink beer or wine, when both agree with him; a micrology which, if adopted into the doctrine of virtue, would make its rule a tyranny. REMARK {INTRODUCTION ^paragraph 210} Virtue is always in progress, and yet always begins from the beginning. The former follows from the fact that, objectively considered, it is an ideal and unattainable, and yet it is a duty constantly to approximate to it. The second is founded subjectively on the nature of man which is affected by inclinations, under the influence of which virtue, with its maxims adopted once for all, can never settle in a position of rest; but, if it is not rising, inevitably falls; because moral maxims cannot, like technical, be based on custom (for this belongs to the physical character of the determination of will); but even if the practice of them become a custom, the agent would thereby lose the freedom in the choice of his maxims, which freedom is the character of an action done from duty. ON_CONSCIENCE ON CONSCIENCE The consciousness of an internal tribunal in man (before which "his thoughts accuse or excuse one another") is CONSCIENCE. Every man has a conscience, and finds himself observed by an inward judge which threatens and keeps him in awe (reverence combined with fear); and this power which watches over the laws within him is not something which he himself (arbitrarily) makes, but it is incorporated in his being. It follows him like his shadow, when he thinks to escape. He may indeed stupefy himself with pleasures and distractions, but cannot avoid now and then coming to himself or awaking, and then he at once perceives its awful voice. In his utmost depravity, he may, indeed, pay no attention to it, but he cannot avoid hearing it.