Having attached all to this source, we turn to move down again in continuous division: we see the Unity fissuring, as it reaches out into Universality, and yet embracing all in one system so that with all its differentiation it is one multiple living thing- an organism in which each member executes the function of its own nature while it still has its being in that One Whole; fire burns;horse does horse work; men give, each the appropriate act of the peculiar personal quality- and upon the several particular Kinds to which each belongs follow the acts, and the good or evil of the life.
2.Circumstances are not sovereign over the good of life, for they are themselves moulded by their priors and come in as members of a sequence.The Leading-Principle holds all the threads while the minor agents, the individuals, serve according to their own capacities, as in a war the generalissimo lays down the plan and his subordinates do their best to its furtherance.The Universe has been ordered by a Providence that may be compared to a general; he has considered operations, conditions and such practical needs as food and drink, arms and engines of war; all the problem of reconciling these complex elements has been worked out beforehand so as to make it probable that the final event may be success.The entire scheme emerges from the general's mind with a certain plausible promise, though it cannot cover the enemy's operations, and there is no power over the disposition of the enemy's forces: but where the mighty general is in question whose power extends over all that is, what can pass unordered, what can fail to fit into the plan?
3.For, even though the I is sovereign in choosing, yet by the fact of the choice the thing done takes its place in the ordered total.Your personality does not come from outside into the universal scheme; you are a part of it, you and your personal disposition.
But what is the cause of this initial personality?
This question resolves itself into two: are we to make the Creator, if Creator there is, the cause of the moral quality of the individual or does the responsibility lie with the creature?
Or is there, perhaps, no responsibility? After all, none is charged in the case of plants brought into being without the perceptive faculties; no one is blamed because animals are not all that men are- which would be like complaining that men are not all that gods are.Reason acquits plant and animal and, their maker; how can it complain because men do not stand above humanity?
If the reproach simply means that Man might improve by bringing from his own stock something towards his betterment we must allow that the man failing in this is answerable for his own inferiority: but if the betterment must come not from within the man but from without, from his Author, it is folly to ask more than has been given, as foolish in the case of man as in plant and animal.
The question is not whether a thing is inferior to something else but whether in its own Kind it suffices to its own part;universal equality there cannot be.
Then the Reason-Principle has measured things out with the set purpose of inequality?
Certainly not: the inequality is inevitable by the nature of things: the Reason-Principle of this Universe follows upon a phase of the Soul; the Soul itself follows upon an Intellectual Principle, and this Intellectual Principle is not one among the things of the Universe but is all things; in all things, there is implied variety of things; where there is variety and not identity there must be primals, secondaries, tertiaries and every grade downward.Forms of life, then, there must be that are not pure Soul but the dwindling of Souls enfeebled stage by stage of the process.There is, of course, a Soul in the Reason-Principle constituting a living being, but it is another Soul [a lesser phase], not that [the Supreme Soul] from which the Reason-Principle itself derives; and this combined vehicle of life weakens as it proceeds towards matter, and what it engenders is still more deficient.Consider how far the engendered stands from its origin and yet, what a marvel!
In sum nothing can secure to a thing of process the quality of the prior order, loftier than all that is product and amenable to no charge in regard to it: the wonder is, only, that it reaches and gives to the lower at all, and that the traces of its presence should be so noble.And if its outgiving is greater than the lower can appropriate, the debt is the heavier; all the blame must fall upon the unreceptive creature, and Providence be the more exalted.
4.If man were all of one piece- I mean, if he were nothing more than a made thing, acting and acted upon according to a fixed nature- he could be no more subject to reproach and punishment than the mere animals.But as the scheme holds, man is singled out for condemnation when he does evil; and this with justice.For he is no mere thing made to rigid plan; his nature contains a Principle apart and free.
This does not, however, stand outside of Providence or of the Reason of the All; the Over-World cannot be dependent upon the World of Sense.The higher shines down upon the lower, and this illumination is Providence in its highest aspect: The Reason-Principle has two phases, one which creates the things of process and another which links them with the higher beings: these higher beings constitute the over-providence on which depends that lower providence which is the secondary Reason-Principle inseparably united with its primal: the two- the Major and Minor Providence- acting together produce the universal woof, the one all-comprehensive Providence.
Men possess, then, a distinctive Principle: but not all men turn to account all that is in their Nature; there are men that live by one Principle and men that live by another or, rather, by several others, the least noble.For all these Principles are present even when not acting upon the man- though we cannot think of them as lying idle; everything performs its function.