What applies to the perception of beauty in the narrow sense will apply to all other modes of aesthetic intuition, as that of the sublime and the ludicrous, and the recognition of the opposite of beauty or the ugly. In like manner, it will apply to moral intuition in so far as it is an instantaneous recognition of a certain quality in a perceived action based on, or at least conjoined with, a particular emotional effect. In men's intuitive judgments respecting the right and the wrong, the noble and base, the admirable and contemptible, and so on, we may see the same kind of illusory universalizing of personal feeling as we have seen in their judgments respecting the beautiful. And the sources of the error are the same in the two cases. Accidents of experience, giving special associations to the actions, will not unfrequently warp the individual intuition. Ethical culture, like aesthetic culture, means a continual casting aside of early illusory habits of intuition. And further, moral intuition illustrates all those effects of feeling which we have briefly traced in the case of aesthetic intuition. The perversions of the moral intuition under the sway of prejudice are too familiar to need more than a bare allusion. _Nature of Insight._ There remains one further mode of cognition which approximates in character to presentative knowledge, and is closely related to external perception. I refer to the commonly called "intuitive" process by which we apprehend the feelings and thoughts of other minds through the external signs of movement, vocal sound, etc., which make up expression and language. This kind of knowledge, which is not sufficiently marked off from external perception on the one side and introspection on the other, I venture to call Insight. I am well aware that this interpretation of the mental states of others is commonly described as a process of inference involving a conscious reference to our own similar experiences. I willingly grant that it is often so. At the same time, it must be perfectly plain that it is not always so. It is, indeed, doubtful whether in its first stages in early life it is invariably so, for there seem to be good reasons for attributing to the infant mind a certain degree of instinctive or inherited capability in making out the looks and tones of others.[107] And, however this may be, it is certain that with the progress of life a good part of this interpretation comes to be automatic or unconscious, approximating in character to a sense-perception. To recognize contentment in a placid smile is, one would say, hardly less immediate and intuitive than to recognize the coolness of a stream.