found in the congruity of the new with the old. Shall I by adding a
fresh power to myself strengthen those I already possess? By taking
this path, rich in a certain sort of good as it undoubtedly is, shall
I be diverted from paths where my special goods lie? Here I am, a
student of ethics. A friend calls and tells me of the charms of
astronomy, a study undoubtedly majestic and delightful. Since I desire
to take all knowledge for my province, why not hurry off at once to
study astronomy? No indeed. No astronomy for me. I draw a ring about
that subject and say, "Precious subject, fundamentally valuable for
all men. But I will remain ignorant of it, because it is not quite
congruous with the studies I already have on hand." That must be my
test: not how important is the study itself, but how important is it
for me? How far will it help me to accept and develop those
limitations to which I am now pledged?

In this acceptance of limitation, therefore, which seems at first so
humiliating, I believe we have the starting point of all self-
development. Our very imperfections, once accepted, prove our best
means of discerning more. That is a profound remark of Hegel's that
knowledge of a limit is a knowledge beyond that limit. Let us consider
for a moment what it means. Suppose I should come upon Kaspar Hauser,
shut in his little room. "And how long have you been here," I ask.
"Ever since I was born," he answers. "Indeed! How much, then, do you
know?" "Nothing beyond the walls of this room." Might I not fairly
reply, "You contradict yourself. How can you know anything about walls
of a room unless you also know of much beyond them?" We cannot
conceive a limit except as a limit from something. Accordingly, when
we detect our ignorance we become by that very fact not ignorant. We
have gone beyond ourselves and have seen that we are not what we
should be. And this is the way of self-development. Becoming aware of