The question of right and wrong, as it presents itself to any particular mind, is, then, a question of the completest practicable organization of the impulses with which that mind finds itself compelled to deal. The working out of the right conclusion may be compared to the process by which a deliberative body comes to a conclusion upon some momentous public measure. Time must be given for all the more important passions, prejudices, traditions, interests, and the like, to be urged upon the members with such cogency as their advocates can give them, and for attempts to harmonize these conflicting forces so that a measure can be framed which the body can be induced to pass. And when a decision is finally reached there is a sense of relief, the greater in proportion as the struggle has been severe, and a tendency, even on the part of the opposition, to regard the matter as settled. Those people who cannot achieve moral unity, but have always a sense of two personalities warring within them, may be compared to certain countries in whose assemblies political parties are so embittered that they never come to an understanding with one another. The mental process is, of course, only the proximate source of the idea of right, the conflict by which the competitive strength of the various impulses is measured, and some combination of them achieved; behind it is the whole history of the race and of the individual, in which impulses are rooted. Instinctive passions, like love, ambition, and revenge; the momentum of habit, the need of change, personal ascendencies, and the like, all have their bearing upon the final synthesis, and must either be conciliated or suppressed. Thus in case of a strong passion, like revenge let us say, one of two things is pretty sure to happen; either it will succeed in getting its revengeful impulse, more or less disguised perhaps, judged as right; or, if opposing ideas prove stronger, revenge will be kept under by the rise of an intense feeling of wrong that associates itself with it. If one observes that a person has a very vivid sense of the wrong of some particular impulse, one may usually infer that he has had in some way to contend with it; either as a temptation in his own mind, or as injuriously manifested in the conduct of others.