This separation is all that is meant by a moral faculty. We are apt to regard the term as implying a distinct and well defined organ, bearing to the mind the same kind of relation as a limb to the body. But of the existence of such organs, and of the propriety of such material imagery, we know nothing. Perceiving in ourselves a will, and a crowd of intellectual and emotional phenomena that seem wholly different from the properties of matter, we infer the existence of an immaterial substance which wills, thinks, and feels, and can classify its own operations with considerable precision. The term faculty is simply an expression of classification. If we say that the moral faculty differs from the æsthetic faculty, we can only mean that the mind forms certain judgments of moral excellence, and also certain judgments of beauty, and that these two mental processes are clearly distinct. To ask to what part of our nature moral perceptions should be attributed, is only to ask to what train of mental phenomena they bear the closest resemblance. If this simple, but often neglected, consideration be borne in mind, the apparent discordance of intuitive moralists will appear less profound than might at first sight be supposed, for each section merely elucidates some one characteristic of moral judgments. Thus Butler insists upon the sense of obligation that is involved in them, contends that this separates them from all other sentiments, and assigns them in consequence to a special faculty of supreme authority called conscience. Adam Smith and many other writers were especially struck by their sympathetic character. We are naturally attracted by humanity, and repelled by cruelty, and this instinctive, unreasoning sentiment constitutes, according to these moralists, the difference between right and wrong. Cudworth, however, the English precursor of Kant, had already anticipated, and later metaphysicians have more fully exhibited, the inadequacy of such an analysis. Justice, humanity, veracity, and kindred virtues not merely have the power of attracting us, we have also an intellectual perception that they are essentially and immutably good, that their nature does not depend upon, and is not relative to, our constitutions; that it is impossible and inconceivable they should ever be vices, and their opposites, virtues. They are, therefore, it is said, intuitions of the reason. Clarke, developing the same rational school, and following in the steps of those moralists who regard our nature as a hierarchy of powers or faculties, with different degrees of dignity, and an appropriate order of supremacy and subordination, maintained that virtue consisted in harmony with the nature of things. Wollaston endeavoured to reduce it to truth, and Hutcheson to benevolence, which he maintained is recognised and approved by what his respect for the philosophy of Locke induced him to call “a moral sense,” but what Shaftesbury had regarded as a moral “taste.” The