Neither can it be shown according to this principle that a man is entitled to take an oath of this nature, regardless of potential conflicting obligations, on the score that such an oath is merely in conformance with the postulates of Truth, since the question of the Rightness or Wrongness of shedding blood under all circumstances is not susceptible of ultimate proof, but must remain finally on the authority of an _ipse dixit_, or of Utility. Thus far we have examined to some extent the purely ethical basis on which the idea of priority of duty, as evinced by conscience or reason, rests: the sanction of conscience which rests on religious authority is dealt with elsewhere. To further illustrate the "nearer good" principle with which we have been dealing, it may be profitable to refer to a passage from an account of the life of General Robert E. Lee, Commander-in-Chief of the Confederate troops during the American Civil War, a devoutly religious man, and a lifelong member of the Protestant Episcopal Church.[33] "Colonel Lee was in command of the department of Texas in 1860, but was recalled to Washington early in 1861, when the 'irrepressible conflict' between the free and the slave states seemed imminent. When Lee reached the capital in March 1861, seven states had passed ordinances of secession from the Union, and had formed the Southern Confederacy. Virginia seceded from the Union on April 17, and Colonel Lee, believing that his supreme political allegiance was due to his state rather than to the Union, felt compelled to send his resignation to General Scott, which he did on April 20. The bitter struggle between his personal preferences and his high sense of duty is shown in the words of his wife written to a friend at the time: 'My husband has wept tears of blood over this terrible war; but he must as a man and a Virginian share the destiny of his state, which has solemnly pronounced for independence.'" Lee's action in choosing the "nearer" duty to his own state in preference to the duty he owed to the Union as a soldier and a citizen, even against his personal preferences and, as far as one can discern them, his religious opinions, affords a striking example of the principle I have been attempting to illustrate. Whether his decision was arrived at spontaneously and impulsively, or as the result of deliberation, is immaterial as affecting the "rightness" of his action. Equally immaterial is the possibility that he might have arrived at an opposite conclusion whilst still employing the same principles, by judging that the categories of "quantity" and "quality" outweighed that of "proximity." Whenever clear duties are mutually annihilating, which fortunately is very rarely the case, the problem will always have to be solved, if it is solved with scrupulous honesty, by a careful balance of values, whilst the result at best cannot be infallible.