due to having done wrong, but to not having done it; his remorse is, therefore, economic, not moral, since the latter is excluded by hypothesis. However, a lively moral conscience is generally found among the majority of men, and its total absence is a rare and perhaps non-existent monstrosity. It may, therefore, be admitted, that morality coincides with economicity in the conduct of life. [Sidenote] _The merely economic and the error of the morally indifferent._ There need be no fear lest the parallelism affirmed by us should introduce afresh into the category of the _morally indifferent_, of that which is in truth action and volition, but is neither moral nor immoral; the category in sum of the _licit_ and of the _permissible_, which has always been the cause or mirror of ethical corruption, as is the case with Jesuitical morality in which it dominated. It remains quite certain that indifferent moral actions do not exist, because moral activity pervades and must pervade every least volitional movement of man. But this, far from upsetting the parallelism, confirms it. Do there exist intuitions which science and the intellect do not pervade and analyse, resolving them into universal concepts, or changing them into historical affirmations? We have already seen that true science, philosophy, knows no external limits which bar its way, as happens with the so-called natural sciences. Science and morality entirely dominate, the one the aesthetic intuitions, the other the economic volitions of man, although neither of them can appear in the concrete, save in the intuitive form as regards the one, in the economic as regards the other. [Sidenote] _Critique of utilitarianism and the reform of Ethic and of Economic._