There is, indeed, a sensibility which seems to have as good a claim as any to be regarded as elementary, and which is clearly concerned in most of our moral judgments: the sense of shame. This is excited by the consciousness of the judgment of others. It operates, however, not only in cases of a breach of morality; but often more strongly even in cases not concerned directly with morality; and may even operate against the moral code. But the variation is clearly not indefinite. Social development implies the development of a certain type of character, which includes, as essential, certain moral qualities; the consciousness of the code and of the condemnation of certain classes of acts, which it would cause, is implied in the sense of shame. The sense is closely connected with the instinctive disgust before noticed. It seems to have especial reference to decency and indecency. The value of the sense of decency cannot be measured by a consideration of a particular set of bad consequences from indecent actions other than the shock to decency; we must consider the whole difference between a state of society which does, and one which does not, possess it; it is an essential symptom of refinement and delicacy. Again, the judgments of conscience may be compared to aesthetic judgments. The difference between the aesthetic and other pleasures depends upon the form of gratification, not upon the instincts gratified, and seems to correspond to the difference between work and play. The artist may appeal to our moral emotions, giving us imaginary ideals; but emotion at the contemplation of such types is in the aesthetic phase when we simply enjoy their contemplation, and it passes into the practical phase as soon as it begins to have a definite relation to the conduct of our lives. Only in so far as the moral law has become internal, is the delight in heroic or benevolent energy spontaneous; in so far, we may speak of the existence of a moral, as of an aesthetic, sense. A man of fine moral sensibility may, indeed, like the artist, perceive finer moral discords than can be measured by formulae; and may thus supply a more delicate test. But the complex problem of a difference in moral judgment may yet be solved approximately by reference to the test of social welfare; the highest type is that which is best fitted for the conditions of social welfare. The collective experience of the race is always progressing towards a more accurate solution of the problem.