Now before attempting a reply to this it is worth while pointing out that whatever strength there may be in this criticism when directed against naturalism, it is equally strong when directed against supernaturalism. We can see this at once if we merely vary the terms. You tell a man to act in this or that way "in the name of God." He replies, "I do not believe in God," and your injunction loses all force. Or, if he believes in God, and you threaten him with the pains and penalties of a future life, he may reply, "I am quite willing to risk a probable punishment hereafter for a certain pleasure here." And it is certain that many do take the risk, whether they express their determination to do so in as many words or not. What is a supernaturalist compelled to do in this case? His method of procedure is bound to be something like the following. First of all he will seek to create assent to a particular proposition such as "God exists, and also that a belief in his existence creates an obligation to act in this or that manner in accordance with what is believed to be his will." That proposition once established, his next business will be to bring the subject's inclinations into line with a prescribed course of action. He is thus acting in precisely the same manner as is the naturalist who starts from an altogether different set of premises. And both are resting their teaching of morals upon an intellectual proposition to which assent is either implied or expressed. And that lies at the basis of all ethical teaching--not ethical practice, be it observed, but teaching. The precise form in which this intellectual proposition is cast matters little. It may be the existence of God, or it may be a particular view of human nature or of human evolution, but it is there, and in either case the authoritative character of moral precepts exists for such as accept it, and for none other. Moral practice is rooted in life, but moral theory is a different matter. So far, then, it is clear that the complaint that Freethought ethics has nothing about it of a compulsive or authoritative character is either a begging of the question or it is absurd. Naturalistic ethics really assert three things. The first is that the continuance of life ensures the performance of a certain level of conduct, conduct being merely one of the means by which human beings react to the necessities of their environment. Second, it asserts that a proper understanding of the conditions of existence will in the normally constituted mind strengthen the development of a feeling of obligation to act in such and such a manner; and that while all non-reasonable conduct is not immoral, all immoral conduct is fundamentally irrational. Third, there is the further assumption that at bottom individual and general welfare are not contradictory, but two aspects of the same thing.