of moral obligation, the consciousness that duty, when discovered, has a legitimate claim to be the guiding principle of our lives. And it is this element which, in the eye of reason, the mere artificial association of ideas can never furnish. If the patience of the reader has enabled him to accompany me through this long train of tedious arguments, he will, I think, have concluded that the utilitarian theory, though undoubtedly held by many men of the purest, and by some men of almost heroic virtue, would if carried to its logical conclusions prove subversive of morality, and especially, and in the very highest degree, unfavourable to self-denial and to heroism. Even if it explains these, it fails to justify them, and conscience being traced to a mere confusion of the means of happiness with its end, would be wholly unable to resist the solvent of criticism. That this theory of conscience gives a true or adequate description of the phenomenon it seeks to explain, no intuitive moralist will admit. It is a complete though common mistake to suppose that the business of the moralist is merely to explain the genesis of certain feelings we possess. At the root of all morals lies an intellectual judgment which is clearly distinct from liking or disliking, from pleasure or from pain. A man who has injured his position by some foolish but perfectly innocent act, or who has inadvertently violated some social rule, may experience an emotion of self-reproach or of shame quite as acute as if he had committed a crime. But he is at the same time clearly conscious that his conduct is not a fit subject for moral reprobation, that the grounds on which it may be condemned are of a different and of a lower kind. The sense of obligation and of legitimate supremacy, which is the essential and characteristic feature of conscience, and which distinguishes it from all the other parts of our nature, is wholly unaccounted for by the association of ideas. To say that a certain course of conduct is pleasing, and that a certain amount of pain results from the weakening of feelings that impel men towards it, is plainly different from what men mean when they say we ought to pursue it. The virtue of Hartley is, in its last analysis, but a disease of the imagination. It may be more advantageous to society than avarice; but it is formed in the same manner, and has exactly the same degree of binding force.(95)