Assuming the position of the absolute moralists, let it be granted that there is a perception of right and wrong innate in every man. This means, simply, that when certain ideas are presented to his mind, the feeling of approbation arises; and when certain others, the feeling of disapprobation. To do your duty is to earn the approbation of your conscience, or moral sense; to fail in your duty is to feel its disapprobation, as we all say. Now, is approbation a pleasure or a pain? Surely a pleasure. And is disapprobation a pleasure or a pain? Surely a pain. Consequently, all that is really meant by the absolute moralists is that there is, in the very nature of man, something which enables him to be conscious of these particular pleasures and pains. And when they talk of immutable and eternal principles of morality, the only intelligible sense which I can put upon the words, is that the nature of man being what it is, he always has been, and always will be, capable of feeling these particular pleasures and pains. _À priori,_ I have nothing to say against this proposition. Admitting its truth, I do not see how the moral faculty is on a different footing from any of the other faculties of man. If I choose to say that it is an immutable and eternal law of human nature that "ginger is hot in the mouth," the assertion has as much foundation of truth as the other, though I think it would be expressed in needlessly pompous language. I must confess that I have never been able to understand why there should be such a bitter quarrel between the intuitionists and the utilitarians. The intuitionist is, after all, only a utilitarian who believes that a particular class of pleasures and pains has an especial importance, by reason of its foundation in the nature of man, and its inseparable connection with his very existence as a thinking being. And as regards the motive of personal affection: Love, as Spinoza profoundly says, is the association of pleasure with that which is loved. [Footnote: "Nempe, Amor nihil aliud est, quam Lætitia, concomitante idea causæ externæ."--_Ethices_, III. xiii.] Or, to put it to the common sense of mankind, is the gratification of affection a pleasure or a pain? Surely a pleasure. So that whether the motive which leads us to perform an action is the love of our neighbour, or the love of God, it is undeniable that pleasure enters into that motive.