a friend of ideas because he saw
their necessity for maintaining and realising the higher capacities
of human life. Green's 'Prolegomena' was published in 1883, the year
after his death. And, had I been speaking twenty years ago, I should
have had to emphasise the ethical character of the metaphysics of the
day. His metaphysical thinking, through all its subtleties, never
strayed far from the moral ideal. Owing to his teaching that ideal,
and the general character of the philosophy with which it was
associated, have permeated a great part of the better thought of the
present day, and have influenced its practical activities in various
directions,--social, political, and religious. But the magnetism of
his personality has been removed; and those whose business it is to
test intellectual notions have been impressed by the difficulties
involved in Green's metaphysical positions and in his connexion of
them with morality.

The single word 'self-realisation' has been taken to express the view
of the moral ideal enforced by Green. And it is as suitable as any
single word could be. But it is clear that, in every action whatever
of a conscious being, self-realisation may be said to be the end: some
capacity is being developed, satisfaction is being sought for some
desire. A man may develop his capacities, seek and to some extent
attain satisfaction--in a manner, realise himself--not only in
devotion to a scientific or artistic ideal or in labours for the
common good, but also in selfish pursuit of power or even in sensual
enjoyment. So far as the word 'self-realisation' can be made to cover
such different activities, it is void of moral content and cannot
express the nature of the moral ideal. Green is perfectly alive to the
need of a distinction--and to the difficulty of drawing it. According
to his own statement it is true not only of moral activity but of
every act of willing that in it "a self-conscious individual directs
himself to the realisation of some idea, as to an object in which for
the time he seeks self-satisfaction."[1] And he proceeds to ask the
question, "How can there be any such intrinsic difference between the
objects willed as justifies the distinction which 'moral sense' seems
to draw between good and bad action, between virtue and vice? And if
there is such a difference, in what does it consist?"[2] Now we may
define a good action as the sort of action which proceeds from a good
man; or we may define a g