"To make my position fully understood, it seems needful to add that,

corresponding to the fundamental propositions of a developed Moral
Science, there have been, and still are, developing in the race,
certain fundamental moral intuitions; and that, though these moral
intuitions are the results of accumulated experiences of Utility,
gradually organized and inherited, they have come to be quite
independent of conscious experience
"To make my position fully understood, it seems needful to add that,
corresponding to the fundamental propositions of a developed Moral
Science, there have been, and still are, developing in the race,
certain fundamental moral intuitions; and that, though these moral
intuitions are the results of accumulated experiences of Utility,
gradually organized and inherited, they have come to be quite
independent of conscious experience. Just in the same way that I
believe the intuition of space, possessed by any living individual, to
have arisen from organized and consolidated experiences of all
antecedent individuals who bequeathed to him their slowly-developed
nervous organizations--just as I believe that this intuition, requiring
only to be made definite and complete by personal experiences, has
practically become a form of thought, apparently quite independent of
experience; so do I believe that the experiences of utility organised
and consolidated through all past generations of the human race, have
been producing corresponding nervous modifications, which, by continued
transmission and accumulation, have become in us certain faculties of
moral intuition--certain emotions responding to right and wrong
conduct, which have no apparent basis in the individual experiences of
utility. I also hold that just as the space-intuition responds to the
exact demonstrations of Geometry, and has its rough conclusions
interpreted and verified by them; so will moral intuitions respond to
the demonstrations of Moral Science, and will have their rough
conclusions interpreted and verified by them."


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Both public and individual hygiene are being invoked in the fight

against tuberculosis, a disease at once infectious and chronic, due to
germs and to wrong methods of living
Both public and individual hygiene are being invoked in the fight
against tuberculosis, a disease at once infectious and chronic, due to
germs and to wrong methods of living.


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Words and terms have, to different minds, various significations; and we

often find definitions changing in the progress of events
Words and terms have, to different minds, various significations; and we
often find definitions changing in the progress of events. Bailey says
learning is 'skill in languages or sciences.' To this, Walker adds what
he calls 'literature,' and 'skill in anything, good or bad.' Dr. Webster
enlarges the meaning of the word still more, and says, 'Learning is the
knowledge of principles or facts received by instruction or study;
acquired knowledge or ideas in any branch of science or literature;
erudition; literature; science; knowledge acquired by experience,
experiment, or observation.' Milton gives us a rhetorical definition in
a negative form, which is of equal value, at least, with any authority
yet cited. 'And though a linguist,' says Milton, 'should pride himself
to have all the tongues that Babel cleft the world into, yet if he have
not studied the solid things in them, as well as the words and
lexicons, he were nothing so much to be esteemed a learned man, as any
yeoman or tradesman competently wise in his mother dialect
only.'--'Language is but the instrument conveying to us things useful to
be known.'


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He now comes to the important question of the test or criterion that is

to determine which of these diverse sentiments are right and which
wrong, since they cannot all be right from the mere fact of their
existence, or because they are felt by the subjects of them to be
right, or believed to be in consonance with the injunctions of
superiors, or to be held also by other people
He now comes to the important question of the test or criterion that is
to determine which of these diverse sentiments are right and which
wrong, since they cannot all be right from the mere fact of their
existence, or because they are felt by the subjects of them to be
right, or believed to be in consonance with the injunctions of
superiors, or to be held also by other people. The foregoing review of
the _genesis_ of moral sentiments suggests a direct and simple answer.
As they arise from likings and dislikings of actions that cause, or
tend to cause, pleasure and pain, the first thing is to see that the
likings and dislikings are well founded. Where this does not at once
appear, examination of the real effects of actions must be resorted to;
and, in dubious cases, men in general, when unprejudiced, allow this to
be the natural test for applying moral approbation and disapprobation.
If, indeed, the end of moral sentiment is to promote or to prevent the
actions, there can be no better way of attaining that end. And, as a
fact, almost all moralists virtually adopt it on occasion, though often
unconsciously; the greatest happiness--principle is denounced by its
opponents as a _mischievous_ doctrine.


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