established by habitual association of feelings, without any belief in causal connexion; or rather, in spite of the knowledge that there is no causal connexion. Similarly with pleasurable emotions. The cawing of rooks is not in itself an agreeable sound: musically considered, it is very much the contrary. Yet the cawing of rooks usually produces in people feelings of a grateful kind--feelings which most of them suppose to result from the quality of the sound itself. Only the few who are given to self-analysis are aware that the cawing of rooks is agreeable to them because it has been connected with countless of their greatest gratifications--with the gathering of wild flowers in childhood; with Saturday-afternoon excursions in school-boy days; with midsummer holidays in the country, when books were thrown aside and lessons were replaced by games and adventures in the fields; with fresh, sunny mornings in after-years, when a walking excursion was an immense relief from toil. As it is, this sound, though not causally related to all these multitudinous and varied past delights, but only often associated with them, can no more be heard without rousing a dim consciousness of these delights, than the voice of an old friend unexpectedly coming into the house can be heard without suddenly raising a wave of that feeling that has resulted from the pleasures of past companionship. If we are to understand the genesis of emotions, either in the individual or in the race, we must take account of this all-important process. Mr. Hutton, however, apparently overlooking it, and not having reminded himself, by referring to the _Principles of Psychology_, that I insist upon it, represents my hypothesis to be that a certain sentiment results from the consolidation of intellectual conclusions! He speaks of me as believing that "what seems to us now the 'necessary' intuitions and _a priori_ assumptions of human nature, are likely to prove, when scientifically analysed, nothing but a similar conglomeration of our ancestors' _best observations and most useful empirical rules_." He supposes me to think that men having, in past times, come to _see_ that truthfulness was useful, "the habit of approving truth-speaking and fidelity to engagements, which was first based on this ground of utility, became so rooted, that the utilitarian ground of it was forgotten, and _we_ find ourselves springing to the belief in truth-speaking and fidelity to engagements from an inherited tendency." Similarly throughout, Mr. Hutton has so used the word "utility," and so interpreted it on my behalf, as to make me appear to mean that moral sentiment is formed out of _conscious generalizations_ respecting what is beneficial and what detrimental. Were such my hypothesis, his criticisms would be very much to the point; but as such is not my hypothesis, they fall to the ground. The experiences of utility I refer to are those which become registered,