If, again, we examine the undoubted diversities that exist in judgments of virtue and of beauty, we soon discover that in each case a large proportion of them are to be ascribed to the different degrees of civilisation. The moral standard changes within certain limits, and according to a regular process with the evolutions of society. There are virtues very highly estimated in a rude civilisation which sink into comparative insignificance in an organised society, while conversely, virtues that were deemed secondary in the first become primary in the other. There are even virtues that it is impossible for any but highly cultivated minds to recognise. Questions of virtue and vice, such as the difference between humanity and barbarity, or between temperance and intemperance, are sometimes merely questions of degree, and the standard at one stage of civilisation may be much higher than at another. Just in the same way a steady modification of tastes, while a recognition of the broad features of beauty remains unchanged, accompanies advancing civilisation. The preference of gaudy to subdued tints, of colour to form, of a florid to a chaste style, of convulsive attitudes, gigantic figures, and strong emotions, may be looked for with considerable confidence in an uninstructed people. The refining influence of cultivation is in no sphere more remarkable than in the canons of taste it produces, and there are few better measures of the civilisation of a people than the conceptions of beauty it forms, the type or ideal it endeavours to realise.