  Unfortunately, this also marks the final tension that renders morality a self-contradiction. To the extent that people have both a good and a bad self, they are a “self-contradiction,” and if these are necessary to morality as Bradley’s suggests they are then the ultimate moral end of action—self-realization as an infinite whole—cannot be achieved. As he puts it, “we are a self-contradiction: we never are what we feel we really are; we really are what we know we are not; and if we became what we are, we should scarcely be ourselves” (Ethical Studies, p. 234). Morality really seeks its own demise for were the ideal self realized there would be nothing that remains to be actualized, at which point morality is at an end. “Morality aims at the cessation of that which makes it possible” (loc. cit.) This parallels Bradley’s metaphysical position: if thought actually were to capture the supra-relational unity that is Reality, thought would have to have passed beyond itself, committing what Bradley calls “thought’s happy suicide.” Because thought by its very nature analyzes and abstracts it cannot ever express the unity that Reality is and which is only dimly felt in immediate experience. Similarly for morality: “it is the effort after non-morality, and it presses forward beyond itself to a super-moral sphere where it ceases to exist as such” (loc. cit.). Indeed, some writers think we can pass beyond morality into the sphere of religion. One advantage of this is that we might find an ideal moral type—say the Jesus of Christianity - which provides an example of the ideal self we should be aiming at. In fact it could be claimed that in religion the self that is only ideal in morality is actual in the religious experience. But at the end of the day Bradley believes that the old moral dichotomy between good and bad will break out again, with ‘sin’ replacing the ‘bad’ of morality. Thus, disharmony arises necessarily, and the moral self is not realized in religious experience.