And the comment I then made on these passages I may make now, that “I do not see how there could well be a more emphatic assertion that there exists a primary basis of morals independent of, and in a sense antecedent to, that which is furnished by experiences of utility; and consequently independent of, and in a sense antecedent to, those moral sentiments which I conceive to be generated by such experiences.” I will only add that, had my beliefs been directly opposite to those I have enunciated, {264} the reviewer might, I think, have found good reasons for his assertion. If, instead of demurring to the doctrine “that greatest happiness should be the _immediate_ aim of man,”[33] I had endorsed that doctrine—if, instead of explaining and justifying “a belief in the special sacredness of these highest principles, and a sense of the supreme authority of the altruistic sentiments answering to them,”[34] I had denied the sacredness and the supreme authority—if, instead of saying of the wise man that “the highest truth he sees he will fearlessly utter; knowing that, let what may come of it, he is thus playing his right part in the world,”[35] I had said that the wise man will _not_ do this; the reviewer might with truth have described me as not understanding “the term ‘morality’ according to the true sense of the word.” And he might then have inferred that the Doctrine of Evolution as I hold it, implies denial of the “distinction between Duty and Pleasure.” But as it is, I think the evidence will not generally be held to warrant his assertion.