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.