Here follow criticisms of the religious school of morals, which bases its system on the will of God, and of the school of "pure intuitionists," who hold "that men have been divinely endowed with moral faculties." "It must be either admitted or denied that the acts called good and the acts called bad naturally conduce, the one to human well-being and the other to human ill-being. Is it admitted? Then the admission amounts to an assertion that the conduciveness is shown by experience; and this involves abandonment of the doctrine that there is no origin for morals apart from divine injunctions. Is it denied that acts classed as good and bad differ in their effects? Then it is tacitly affirmed that human affairs would go on just as well in ignorance of the distinction; and the alleged need for commandments from God disappears." To affirm that we know some things to be right and other things to be wrong, by virtue of a supernaturally given conscience; and thus tacitly to affirm that we do not otherwise know right from wrong, is tacitly to deny any natural relations between acts and results. For if there exist any such relations, then we may ascertain by induction, or deduction, or both, what these are. And if it be admitted that because of such natural relations happiness is produced by this kind of conduct, which is therefore to be approved; while misery is produced by that kind of conduct, which is therefore to be condemned; then it is admitted that the rightness or wrongness of actions is determinable, and must finally be determined, by the goodness or badness of the effects that flow from them, which is contrary to the hypothesis. Spencer also repeats and enlarges upon his formerly stated objections to utilitarianism as superficial: "The utilitarianism which recognizes only the principles of conduct reached by induction, is but preparatory to the utilitarianism which deduces these principles from the processes of life as carried on under established conditions of existence."