The influence of this ingenious, though I think in some respect fanciful, theory depends less upon the number than upon the ability of its adherents. Though little known, I believe, beyond England, it has in England exercised a great fascination over exceedingly dissimilar minds,(55) and it does undoubtedly evade some of the objections to the other forms of the inductive theory. Thus, when intuitive moralists contend that our moral judgments, being instantaneous and effected under the manifest impulse of an emotion of sympathy or repulsion, are as far as possible removed from that cold calculation of interests to which the utilitarian reduces them, it is answered, that the association of ideas is sufficient to engender a feeling which is the proximate cause of our decision.(56) Alone, of all the moralists of this school, the disciple of Hartley recognises conscience as a real and important element of our nature,(57) and maintains that it is possible to love virtue for itself as a form of happiness without any thought of ulterior consequences.(58) The immense value this theory ascribes to education, gives it an unusual practical importance. When we are balancing between a crime and a virtue, our wills, it is said, are necessarily determined by the greater pleasure. If we find more pleasure in the vice than in the virtue, we inevitably gravitate to evil. If we find more pleasure in the virtue than in the vice, we are as irresistibly attracted towards good. But the strength of such motives may be immeasurably enhanced by an early association of ideas. If we have been accustomed from childhood to associate our ideas of praise and pleasure with virtue, we shall readily yield to virtuous motives; if with vice, to vicious ones. This readiness to yield to one or other set of motives, constitutes disposition, which is thus, according to these moralists, altogether an artificial thing, the product of education, and effected by association of ideas.(59)