It appears then that a dogmatic system which is accepted on rational or other grounds, and supported by prospects of rewards and punishments, may teach a code of ethics differing from that of conscience; and that in this case the voice of conscience may be either disregarded or stifled. It is however also true, that it may be perverted. When, for example, theologians during a long period have inculcated habits of credulity, rather than habits of enquiry; when they have persuaded men that it is better to cherish prejudice than to analyse it; better to stifle every doubt of what they have been taught than honestly to investigate its value, they will at last succeed in forming habits of mind that will instinctively and habitually recoil from all impartiality and intellectual honesty. If men continually violate a duty they may at last cease to feel its obligation. But this, though it forms a great difficulty in ethical enquiries, is no argument against the reality of moral perceptions, for it is simply a law to which all our powers are subject. A bad intellectual education will produce not only erroneous or imperfect information but also a false ply or habit of judgment. A bad æsthetical education will produce false canons of taste. Systematic abuse will pervert and vitiate even some of our physical perceptions. In each case the experience of many minds under many conditions must be appealed to, to determine the standard of right and wrong, and long and difficult discipline is required to restore the diseased organ to sanity. We may decide particular moral questions by reasoning, but our reasoning is an appeal to certain moral principles which are revealed to us by intuition.