(1) It may be pointed out that such considerations as the above constitute an argument to prove the value of moral intuitions, and not one to prove the value of intuitionism as an ethical theory. That moral intuitions are indispensable may be freely admitted even by one who demurs to the doctrine that intuitionism in some one of its forms may be accepted as a satisfactory theory of morals. (2) Perceptional Intuitionism, at least, cannot be regarded as embodying a rational theory or furnishing a science of any sort. Its one and only dogma must be that whatever actions reveal themselves to this man or that as right, are right, and there is no going behind the judgment of the individual. Shall we say to men: "In order to know what is right and what is wrong in human conduct, we need only to listen to the dictates of conscience when the mind is calm and unruffled"? [Footnote: THOMAS REID, _Essays on the Active Powers of Man_, v, Sec 4.] As well say: "The right time is the time indicated by your watch, when you are not shaking it." If men are to keep appointments with each other, they must have some other standard of time than that carried by each man in his vest-pocket. Perceptional Intuitionism ignores the fact that consciences may sometimes disagree, and that there may be a choice in consciences. The consistent perceptional intuitionist is, however, scarcely to be found, as has been said above; and we actually find those, some of whose utterances read as though the authors ought to be adherents of such a school, dwelling upon the desirability of the education of the conscience, i.e., upon the desirability of acquiring a capacity for having the right intuitions. In other words, they tell us to follow our noses--but to make sure that they point in the right direction. [Footnote: See THOMAS REID, _Essays on the Active Powers of Man_, iii, Part 3, Sec 8] In which case the determination of the right direction is not left to perceptional intuition. (3) The Dogmatic Intuitionist has difficulties of his own with which to cope. It is not enough to possess a collection of valid and authoritative rules. The rules must be applied; there is room for the exercise of judgment and for the possibility of error. Error is not excluded even when the rule appears to be at only one or two removes from the individual instance; where the rule is one of great generality the problem of its application becomes correspondingly difficult. The interpretation of the rule is not given intuitively with the rule. This means that the rule must, in practice, be supplemented.