A child who is not sensitive to praise or blame, but whose interests are chiefly impersonal, or at any rate only indirectly personal, sometimes appears to have no moral sense at all, to be without the conviction of sin or any notion of _personal_ wrong. He has little experience of those peculiarly acute and trying mental crises which result from the conflict of impulses of sympathetic origin with one another or with animal appetites. This was much the case with R. in his earliest years. Living in quiet surroundings, somewhat isolated from other children, with no violent or particularly mischievous impulses, occupied all day long with blocks, sand-pile, and other impersonal interests, not sensitive to blame nor inclined to take it seriously, he gave the impression of being non-moral, an unfallen spirit. M. was the very opposite of all this. From the first week she was visibly impulsive, contentious, sensitive, sympathetic; laying traps for approval, rebelling against criticism, sudden and quick to anger, sinning, repenting, rejoicing; living almost altogether in a vivid personal world. A character of the latter sort has an intenser moral life, because the variety of strong impulses introduced by a sensitive and personally imaginative temperament are sure to make crises for the mind to wrestle with. The ethics of personal feeling which it has to work out seems widely apart from the ethics of rule and habit, as in fact it is, so far as regards the materials that enter into the moral synthesis. The color and content, all the concrete elements of the moral life, are as different as are the different characters of people: the idea of right is not a fraction of thought alike in all minds, but a comprehensive, integrating state of mind, characteristic of the personality of which it is an expression. The idea of justice is, of course, a phase of the idea of right, and arises out of the mental attempt to reconcile conflicting impulses. As Professor Baldwin points out, the child is puzzled by contradictions between his simpler impulses, such as those to appropriate food and playthings, and other impulses of more imaginative or sympathetic origin. Needing to allay this conflict he readily grasps the notion of a _tertium quid_, a reconciling rule or law which helps him to do so.