Even so, it is difficult to draw a sharp line between Dogmatic Intuitionists and Philosophical, or to regard Dogmatic Intuitionists as a clearly defined class of any sort. A man may accept it as self-evident that a waiter should receive ten per cent of the amount of his bill; a woman may find it obviously proper that an old lady should wear purple. Those little given to reflection may accept such maxims as these without attempting to justify them by falling back upon any more general rule. We all find about us human beings who have their minds stored with a multitude of maxims not greatly different from those adduced, and who find them serviceable in guiding their actions. But thoughtful men can scarcely be content with such a modicum of reason, and they distinguish between ultimate principles and minor maxims which stand in need of justification by their reference to principles. The intuitional moralists by profession draw this distinction. We find them setting forth as ultimate a limited number of ethical principles of a high degree of generality. It is obvious that, the more general the principle, the more room for conscious reasoning in its interpretation and application. The man to whom it appears as in the nature of things suitable that the waiter should receive his ten per cent is relieved from many perplexities which may beset the man who feels assured only of the general truth that it is right to be benevolent. A glance at a few of the moralists who are treated in the history of ethics as representative intuitionists reveals that they are little in harmony as touching the particular moral intuitions which they urge as the foundation of ethics. Thus, John Locke maintains that from the idea of God, and of ourselves as rational beings, a science of morality may be deduced demonstratively; a science: "wherein I doubt not but from self-evident propositions, by necessary consequences, as incontestible as those in mathematics, the measures of right and wrong might be made out to anyone that will apply himself with the same indifferency and attention to the one, as he does to the other of those sciences." [Footnote: _Essay Concerning Human Understanding_, Book IV, chapter iii, Sec 18.] Among Locke's self-evident propositions or moral axioms we find: where there is no property there is no injustice; no government allows absolute liberty; all men are originally free and equal; parents have the power to control their children till they come of age; the right of property is based upon work, but is limited by the supply of property left for others to enjoy. [Footnote: See above, chapter iii, Sec 10.]