that again to a reflective consciousness of the universal principle that underlies all the particular rules, at once giving them their authority and limiting their application. Nor is it possible at any point in this advance to draw a sharp line of distinction between conscious and unconscious morality. Rather we might '
say that there is. no stage at which morality is either
completely conscious or completely unconscious; and that every stage may be callod conscious in relation to the stage before it, and unconscious in relation to the stage after it. It is true, indeed, that the continuity of the moral life is sometimes interrupted by crises and even by revolutions, in which nam humu to break away from their past and to make an entirely new beginning. There is such a thing as conversion. But such breaks arc apt to be Irrntud as more sharp and complete than they really and often—at least in cases where the individual has had any good social training—tho main feature of the change is that he learns to rouline the full meaning and spirit of the rules ho luta Ixam taught to obey, and so vivifies tho half-moclianieal Sift» of habit by the apprehension of tho principle from which it derives its value. Thus revolution in i individual as iu national life is generally the culmination of a long process of preparation, like the lighting of the spark for which tho explosive train has been laid ready, or, to use a better illustration,
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