 An important feature of this developmental process is gaining knowledge of good and bad and the capacity to will both. The need for this arises, first, at the formal level of the structure of volitional action, which entails the dualism of inferior and superior selves (or conceptions of these). To get beyond formal necessary conditions to an account of specific actions this formal structure has to be filled in with some determinate content which explains what the nature of these two selves is. At the level of social morality this may involve no more than knowledge of what society demands of me—which I will identify as the superior, good self I should be—alongside my tendencies to go my own way which marks the bad self that opposes the social norms. But there must be more than mere knowledge, for it is also necessary, psychologically, that we actually feel the tension produced by the conflicting tendencies to be both good and bad. It is not simply that one fails to comprehend fully the nature of moral action without this, but that we also cannot feel the contradictions that will move us to action, and without action there is no morality. Hence, the common notion that moral agents are often viewed as having to expend a great deal of effort on the internal struggle between the desire to be good and a propensity to do things known to be bad is correct. In Bradley’s theory the ultimate moral end of self-realization presents two pictures of the self, labels one of these “superior” and sets the moral task as realizing that superior self in the face of the actual, inferior self. In this way moral conflicts are always internal struggles. In acting morally I aim at realizing my good self, which I see as my true self. Yet I cannot in good faith say that my bad self is not myself, with the result that, as Bradley rather picturesquely puts it, “when I enter the lists against it, it is at my own breast that I lay my lance in rest” (Ethical Studies, p. 277).