=Object of Part Two and of Present Chapter.=--From the history of morals, we turn to the theoretical analysis of reflective morality. We are concerned to discover (1) just what in conduct it is that we judge good and evil, right and wrong (conduct being a complicated thing); (2) what we mean by good and evil, right and wrong; (3) on what basis we apply these conceptions to their appropriate objects in conduct. But before we attempt these questions, we must detect and identify the _moral situation_, the situation in which considerations of good and evil, right and wrong, present themselves and are employed. For some situations we employ the ideas of true and false; of beautiful and ugly; of skilful and awkward; of economical and wasteful, etc. We may indeed apply the terms right and wrong to these same situations; but if so, it is to them in some other light. What then are the differentiating traits, the special earmarks, presented by the situation which we identify as distinctively moral? For we use the term moral in a broad sense to designate that which is either moral or immoral: i.e., right or wrong in the narrower sense. It is the moral situation in the broad sense as distinct from the non-moral, not from the immoral, that we are now concerned with. =The Moral Situation Involves Voluntary Activity.=--It will be admitted on all hands that the moral situation is one which, whatever else it may or may not be, involves a voluntary factor. Some of the chief traits of voluntary activity we have already become acquainted with, as in the account by Aristotle, already noted (_ante_, p. 12). The agent must know what he is about; he must have some idea of what he is doing; he must not be a somnambulist, or an imbecile, or insane, or an infant so immature as to have no idea of what he is doing. He must also have some wish, some desire, some preference in the matter. A man overpowered by superior force might be physically compelled by some ingenious device to shoot a gun at another, knowing what he was doing, but his act would not be voluntary because he had no choice in the matter, or rather because his preference was not to do the act which he is aware he is doing. But if he is ordered to kill another and told if he does not he will himself be killed, he has _some_ will in the matter. He may do the deed, not because he likes it or wishes it in itself, but because he wishes to save his own life. The attendant circumstances may affect our judgment of the kind and degree of morality attaching to the act; but they do not take it entirely out of the moral sphere.[104] Aristotle says the act must also be the expression of a disposition (a habit or [Greek: hexis]), a more or less settled tendency on the part of the person. It must bear some relation to his character. Character is not, we may say, a third factor, It is making clear what is implied in deliberation and wish. There may be little deliberation in a child's act and little in an