_No Evidence of such a Faculty._--But if he means, by sense, what the word itself would indicate, some adaptation of the sensibilities to receive impressions from things without, analogous to that by which we are affected through the organs of sense, then, in the first place, it is not true that we have any such special faculty. There is no evidence of it; nay, facts contradict it. There is no such _uniformity_ of moral impression or sensation as ought to manifest itself on this supposition. Men's eyes and ears are much alike, in their activity, the world over. That which is white, or red, to one, is not black to another, or green to a third; that which is sweet to one, is not sour, or bitter, to another. At least, if such variations occur, they are the result only of some unnatural and unusual condition of the organs. But it is otherwise with the operation of the so-called special sense. While all men have probably, some idea of right and wrong, there is the greatest possible variety in its application to particular instances of conduct. What one approves as a virtue, another condemns as a crime. _No Need of it._--Nor, secondly, have we any need to call in the aid of a special sense to give us ideas of this kind. It is not true, as Locke and Hutcheson believed, that all our ideas, except those of our own mental operations, or consciousness, are derived ultimately from sensation. We have ideas of the true and the beautiful, ideas of cause and effect, of geometrical and arithmetical relations, and various other ideas, which it would be difficult to trace to the senses as their source; and which, equally with the ideas of right and wrong, would require, in that case, a special sense for their production.