Yes, we judge them to be bad. A judgment is enveloped under the sentiments that we have just mentioned. In fact, in the midst of the indignation that transports you, let one tell you that all this generous anger pertains to your particular organization, and that, after all, the action that takes place is indifferent,--you revolt against such an explanation, you exclaim that the action is bad in itself; you not only express a sentiment, you pronounce a judgment. The next day after the action, when the feelings that agitated your soul have been quieted, you none the less still judge that the action was bad; you judge thus six months after, you judge thus always and everywhere; and it is because you judge that this action is in itself bad, that you bear this other judgment, that it should not have been done. This double judgment is at the foundation of sentiment; otherwise sentiment would be without reason. If the action is not bad in itself, if he who has done it was not obligated not to do it, the indignation that we experience is only a physical emotion, an excitement of the senses, of the imagination, of the heart,--a phenomenon destitute of every moral character, like the trouble that visits us before some frightful scene of nature. You cannot rationally feel indignation for the author of an indifferent action. Every sentiment of disinterested anger against the author of an action supposes in him who feels it, this double conviction:--1st, That the action is in itself bad; 2d, That it should not have been done. This sentiment also supposes that the author of this action has himself a consciousness of the evil that he has done, and of the obligation that he has violated; for without this he would have acted like a brutal and blind force, not like an intelligent and moral force, and we should have felt towards him no more indignation than towards a rock that falls on our head, towards a torrent that sweeps us away into an abyss. Indignation equally supposes in him who is the object of it an other character still, to wit, that he is free,--that he could do or not do what he has done. It is evident that the agent must be free in order to be responsible.