well-being and freedom of others. Thus he causes to stand out in strong light all of those consequences of his activity which are beneficial and right, and dismisses those of another nature to the dim recesses of consciousness, so they will not trouble him with scruples about the proper character of his act. Since consequences are usually more or less mixed, such half-conscious, half-unconscious, half-voluntary, half-instinctive selection easily becomes a habit. Then the individual excuses himself with reference to the actual bad results of his behavior on the ground that he "meant well," his "intention was good"! Common sense disposes of this evasion by recognizing the reality of "willing." We say a man is "willing" to have things happen when, in spite of the fact that in and of themselves they are objectionable and hence would not be willed in their isolation, they are consented to, because they are bound up with something else the person wants. And to be "willing" to have the harm follow is really to will it. _The agent intends or wills all those consequences which his prevailing motive or character makes him willing under the circumstances to accept or tolerate._ Exactly the same point comes out from the side of motive. Motives are complex and "mixed"; ultimately the motive to an act is that _entire_ character of an agent on account of which one alternative set of possible results appeal to him and stir him. Such motives as pure benevolence, avarice, gratitude, revenge, are abstractions; we name the motive from the _general trend of the issue_, ignoring contributing and indirect causes. All _assigned_ motives are more or less _post-mortem_ affairs. No _actuating_ motive is ever as simple as reflection afterwards makes it. But the justification of the simplification is that it brings to light some factor which needs further attention. No one can read his own motives, much less those of another, with perfect accuracy;--though the more sincere and transparent the character the more feasible is the reading. Motives which are active in the depths of character present themselves only obscurely and subconsciously. Now if one has been trained to think that motive apart from intention, apart from view of consequences flowing from an act, is the source and justification of its morality, a false and perverse turn is almost sure to be given to his judgment. Such a person fosters and keeps uppermost in the focus of his perceptions certain states of feeling, certain emotions which he has been taught are good; and then excuses his act, in face of bad consequences, on the ground that it sprang from a good motive. Selfish persons are always being "misunderstood." Thus a man of naturally buoyant and amiable disposition may unconsciously learn to cultivate superficially certain emotions of "good-feeling" to others, and yet act in ways which, judged by consequences that the man might have foreseen if he had chosen to, are utterly hostile to the interests