The perceptional intuitionist, consistently and unreservedly such, is rather an ideal construction than an actually existing person. Most men, on certain occasions, are inclined to say, "I feel this to be right, and will do it, although I cannot support my decision by giving reasons." Many men are, at times, tempted to maintain that a given course of action is evidently right and should be followed irrespective of consequences. But this is not the habitual attitude even of men very little gifted with reflection, and it is highly unsatisfactory to those who have the habit of thinking. Primitive man supports his decisions by an appeal to custom. Civilized man turns to custom, to law, or to general principles of some sort, which he accepts as authoritative, and which he regards as having a bearing upon the particular instance in question. That individual decisions should be capable of some sort of justification by the adduction of a reason or reasons is generally admitted. No sane man would maintain the general proposition that the consequences of acts should be wholly disregarded in determining whether they are or are not desirable. (2) Thus, Perceptional Intuitionism gives place to what has been called Dogmatic Intuitionism--to the doctrine that certain general moral rules can be immediately perceived to be valid. The application of such general rules to particular instances implies discrimination and the use of reason. Here decisions are not wholly unsupported. Reasons may be asked for and given. In answer to the question: Why should I say this or that? it may be said: Because the law of veracity demands it. In answer to the question: Why should I act thus? it may be said: Because it is just, or is in accordance with the dictates of benevolence. The general rule is accepted as intuitively evident, but it is incumbent upon the individual to use his judgment in determining what may properly fall under the general rule. But there are rules and rules. It is not easy to draw a sharp line between Perceptional Intuitionism and Dogmatic, just as it is not easy in other fields to distinguish sharply between knowledge given directly in perception, and knowledge in which more or less conscious processes of inference play a part. Do I perceive the man whom I see, when I look into a mirror, to be behind the mirror or in front of it? Do I perceive the whereabouts of the coach which I hear rattling by my window, or does reasoning play its part in giving me information? And if I follow my conscience in not withholding from the cabman the small customary fee in addition to his fare, am I prompted by an unreasoned perception of the rightness of my act, or am I influenced by general considerations--the thought of what is customary, the belief that gratuities should not be withheld where services of a certain kind are rendered, etc.?