As to the few who reduce the moral intuitions to a minimum, and, like Kant and Sidgwick, end with one or two ultimate intuitional moral principles, we may say that they, like other men, are compelled, in the actual conduct of life, to turn to intuitions of lower orders. All sorts of moral intuitions are actually found helpful by all sorts of men. (2) To the minds of men differing in their education and traditions, and at different stages of intellectual and moral development, very different moral judgments spontaneously present themselves. It is not a matter of accident that this man may "feel" an action to be right, and that man may "feel" it to be wrong. There is evident adaptation of the judgments to history and environment. They spring into being because the men are what they are and are situated as they are. It is this adaptation that renders the moral intuitions serviceable in carrying on the actual business of life. It is more complete, the less abstract the moral intuitions which come into play. Plato, who in his "Laws" enters very minutely into the question of the permissible and the forbidden in the life of the citizens of his ideal state, finds it necessary to leave some things to the judgment of the individual. Thus, he finds it impossible to determine exhaustively what things are, and what things are not, worthy of a freeman. He leaves it to the virtuous to give judgments "in accordance with their feelings of right and wrong." [Footnote: Book XI; see the account of the occupations permissible to the landed proprietor.] The intuitions of the mediaeval saint, of the upright modern European, of the virtuous Chinaman, would have impressed him as without rhyme or reason. He appealed to the Greek gentleman, whose sense of propriety was Greek, and might be expected to be adjusted to the situation. (3) The intuitive judgment of a sensitive moral nature may often be more nearly right than moral judgments based upon the most subtle of reasonings. It is not hard to find, with a little ingenuity, apparent justification for actions which the consciences of the enlightened condemn at first sight. Scarcely any action may not be brought under some moral rule, if one deliberately sets out to do so. A narrow selfishness is defended as caring for one's own; a refusal of aid to the needy is justified by a reference to the evils of pauperization; patriotism becomes the excuse for hatred, wilful blindness and untruthful vilification. To the sophistries of those who would thus make the worse appear the better, the intuitive judgment of the moral man opposes its unreasoned conviction. That the conviction is not supported by arguments does not prove that it is not a just one. 93. ARGUMENTS AGAINST INTUITIONISM.--What may be urged against Intuitionism?