In the preceding pages it has been assumed that the grand object for which the Creator formed mind and all things is to produce _the greatest possible happiness with the least possible evil_, and that this design is so impressed on the human mind that the needless destruction of happiness is felt to be _wrong_--that is, contrary or unfitted to the design of all things; while all that tends to promote happiness is felt to be right, or consistent with this plan. In order to a more clear view of this part of the subject, it is important to inquire as to the manner in which the ideas of _right_ and _wrong_ seem to originate. The young child first notices that certain actions of its own are regarded with smiles and tones of love and approval, while other acts occasion frowns and tones of displeasure. Next, it perceives that whatever gives pleasure to itself and to others is called _good_ and _right_, while whatever causes unpleasant feelings is called _bad_ and _wrong_. Moreover, it notices that there is a right and wrong way to hold its spoon, to use its playthings, to put on its clothes, and to do multitudes of other things. It thus perceives, more and more, that there is some _rule_ to regulate the use and action of all things, both animate and inanimate, and that such rules always have reference to some plan or design. As its faculties develop and its observation enlarges, the general impression is secured that _all_ plans and contrivances of men are designed to promote enjoyment or to prevent discomfort, and are called good and right just so far as this is done. At the same time, all that tend to discomfort or pain are called bad and wrong. In all the works of nature around, too, every thing that promotes enjoyment is called good and right, and the opposite is called evil and wrong. At last there is a resulting feeling that the great design of all things is to secure good and prevent evil, and that whatever is opposed to this is wrong, and unfitted to the object for which all things exist. The question whether this impression is owing solely to observation or partly to mental constitution is waived as of little practical consequence.