Updated: Jan 30
Pp 22-25 Bradley, F. H. Ethical Studies: Selected Essays. Indianapolis, IN: Bobbs-Merrill Educational Pub., 1951. [https://ia800706.us.archive.org/13/items/ethicalstudiesse00brad/ethicalstudiesse00brad.pdf ]
Morality tells us to progress; it tells us we are not concluded in ourselves nor perfect, but that there exists a not our self which never does wholly become our self. And apart from morality, it is obvious that I and you, this man and the other man, are finite beings. We are not one another; more or less we must limit each other's sphere; I am what I am more or less by external relations, and I do not fall wholly within myself. Thus I am to be infinite, to have no limit from the outside; and yet I am one among others, and therefore am finite. It is all very well to tell me that in me there is infinity, the perfect identity of subject and object — that I may be willing perhaps to believe, but nonetheless I am finite."
We admit the full force of the objection. I am finite; I am both infinite and finite and that is why my moral life is a perpetual progress. I must progress because I have an other which is to be, and yet never quite is, myself; and so, as I am, am in a state of contradiction.
It is not that I wish to increase the mere quantity of my true self. It is that I wish to be nothing but my true self, to be rid of all external relations, to bring them all within me, and so to fall wholly within myself.
I am to be perfectly homogeneous; but I cannot be unless fully specified, and the question is. How can I be extended so as to take in my external relations? Goethe has said, "Be a whole or join a whole, but to that we must answer, "You cannot be a whole, unless you join a whole."
The difficulty is: being limited and so not a whole, how extend myself so as to be a whole? The answer is, be a member in a whole. Here your private self, your finitude, ceases as such to exist; it becomes the function of an organism. You must be, not a mere piece of, but a member in, a whole, and as this must know and will yourself.
The whole to which you belong specifies itself in the detail of its functions, and yet remains homogeneous. It lives not many lives but one life, and yet cannot live except in its many members. Just so, each one of the members is alive, but not apart from the whole which lives in it. The organism is homogeneous because it is specified, and specified because it is homogeneous.
"But," it will be said, "what is that to me? I remain one member, and I am not other members. The more perfect the organism, the more is it specified, and so much the intenser becomes its homogeneity. But its 'more' means my 'less.' The unity falls in the whole and so outside me; and the greater specification of the whole means the making me more special, more narrowed and limited, and less developed within myself."
We answer that this leaves out of sight a fact quite palpable and of enormous significance, viz., that in the moral organism the members are aware of themselves, and aware of themselves as members. I do not know myself as mere this, against something else which is not myself. The relations of the others to me are not mere external relations. I know myself as a member; that means I am aware of my own function; but it means also that I am aware of the whole as specifying itself in me. The will of the whole knowingly wills itself in me; the will of the whole is the will of the members, and so, in willing my own function, I do know that the others will themselves in me. I do know again that I will myself in the others, and in them find my will once more as not mine, and yet as mine. It is false that the homogeneity falls outside me; it is not only in me, but for me too; and apart from my life in it, my knowledge of it, and devotion to it, I am not myself. When it goes out my heart goes out with it, where it triumphs I rejoice, where it is maimed I suffer; separate me from the love of it and I perish.
No doubt the distinction of separate selves remains, but the point is this. In morality the existence of my mere private self, as such, is something which ought not to be, and which, so far as I am moral, has already ceased. I am morally realized, not until my personal self has utterly ceased to be my exclusive self, is no more a will which is outside others' wills, but finds in the world of others nothing but self.
"Realize yourself as an infinite whole" means "Realize yourself as the self-conscious member of an infinite whole, by realizing that whole in yourself." When that whole is truly infinite, and when your personal will is wholly made one with it, then you also have reached the extreme of homogeneity and specification in one, and have attained a perfect self-realization.