Goodness is a mental fact; the apprehension of goodness, as the passing of judgment upon it, is different from it; but it is nevertheless, in another sense, the goodness of the good man which approves or is the approbation of the good act; and "badness exists in the mind of the good man and is known as disapprobation." The quality of an action is that which excites approbation; its goodness or adjustment is nothing but the approbation of the good man, but not of other men. In like manner, duty and the sense of duty are the same thing. When the act judged is presented to the mind only as idea, the feeling of approbation or disapprobation is that which we know as the working of the moral sense or conscience. It is this truth that goodness and approbation are identical that Intuitionism builds upon. Intuitionism, however, regards goodness as some new quality of action, peculiar and inexplicable; while a true analysis looks upon goodness as no new quality, the moral judgment merely placing a mark upon any action as conforming to a certain order or equilibrated system wanted. There is in the good man a vague mass of moral sentiments and emotions; and when the idea of any act comes in contact with these, a feeling of satisfaction or dissatisfaction arises, according as the idea fuses with this mass of sentiments or fails in adjustment to them. Moral promptings are merely promptings which have been adjusted on one side and the other until they have come to be in harmony with social conditions; they grow out of the natural feelings by the process of adjustment. The word "conscience," as it is more generally used, seems to emphasize the element of reflection in a greater degree than "moral sense." The explanation of the apparent independence of conscience is merely that, in the good man, the moral order is realized, and action from moral principle takes place spontaneously. In so far as this is true, he is, in the ethical sense, free, yet not free in the sense that he is to be bound by his own conscience alone in opposition to the judgment of all other consciences; "on the contrary, the conscience sits as a tribunal on a man's acts or intentions, just because it is the representative of the moral order." In speaking of a "perverted conscience," morality condemns the isolation of a man's ideas about right conduct, from the judgment of his fellows. The conscience, by reason of the element of reflectiveness, is higher than the moral sense; and the cultivation of a refined conscience is the basis of all morality. Yet this very reflectiveness involves danger, in that, attaching itself as it does to the negative side of duty, it tends to associate the latter with the idea of painfulness rather than of pleasure, and to induce fear, and also in that it tends to develop a morbid subjectivity of feeling through too much self-examination.