If the scope of Natural Philosophy be thus expanded to make it the unity and more than the synthetic aggregate of the several physical sciences--to make it the whole which surpasses the addition of all their fragments, the purpose of Ethics has not less to be deepened and widened. Ethics, under that title, Hegel knows not. And for those who cannot recognise anything unless it be clearly labelled, it comes natural to record their censure of Hegelianism for ignoring or disparaging ethical studies. But if we take the word in that wide sense which common usage rather justifies than adopts, we may say that the whole philosophy of Mind is a moral philosophy. Its subject is the moral as opposed to the physical aspect of reality: the inner and ideal life as opposed to the merely external and real materials of it: the world of intelligence and of humanity. It displays Man in the several stages of that process by which he expresses the full meaning of nature, or discharges the burden of that task which is implicit in him from the first. It traces the steps of that growth by which what was no better than a fragment of nature--an intelligence located (as it seemed) in one piece of matter--comes to realise the truth of it and of himself. That truth is his ideal and his obligation: but it is also--such is the mystery of his birthright--his idea and possession. He--like the natural universe--is (as the _Logic_ has shown) a principle of unification, organisation, idealisation: and his history (in its ideal completeness) is the history of the process by which he, the typical man, works the fragments of reality (and such mere reality must be always a collection of fragments) into the perfect unity of a many-sided character. Thus the philosophy of mind, beginning with man as a sentient organism, the focus in which the universe gets its first dim confused expression through mere feeling, shows how he "erects himself above himself" and realises what ancient thinkers called his kindred with the divine.
In that total process of the mind's liberation and self-realisation the portion specially called Morals is but one, though a necessary, stage. There are, said Porphyry and the later Platonists, four degrees in the path of perfection and self-accomplishment. And first, there is the career of honesty and worldly prudence, which makes the duty of the citizen. Secondly, there is the progress in purity which casts earthly things behind, and reaches the angelic height of passionless serenity. And the third step is the divine life which by intellectual energy is turned to behold the truth of things. Lastly, in the fourth grade, the mind, free and sublime in self-sustaining wisdom, makes itself an "exemplar" of virtue, and is even a "father of Gods." Even so, it may be said, the human mind is the subject of a complicated Teleology,--the field ruled by a multifarious Ought, psychological, aesthetical, social and religious. To adjust their several claims cannot be the object of any science, if adjustment means to supply a guide in practice. But it is the purpose of such a teleology to show that social requirements and moral duty as ordinarily conceived do not exhaust the range of obligation,--of the supreme ethical Ought. How that can best be done is however a question of some difficulty. For the ends under examination do not fall completely into a serial order, nor does one involve others in such a way as to destroy their independence. You cannot absolve psychology as if it stood independent of ethics or religion, nor can aesthetic considerations merely supervene on moral. Still, it may be said, the order followed by Hegel seems on the whole liable to fewer objections than others.