_Conscience not exclusively intellectual._--I have discussed, as I proposed, the _nature_ and _authority_ of conscience. In this discussion I have treated of the moral faculty as an intellectual, rather than an emotional power I would not be understood, however, as implying that conscience has not also an emotional character. Every intellectual act, and faculty of action, partakes more or less of this character, is accompanied by feeling, and these feelings are in some degree peculiar, it may be, to the particular faculty or act of mind to which they relate. The exercise of imagination involves some degree of feeling, either pleasurable or painful, and that often in a high degree; so also the æsthetic faculty. It is peculiarly so with the exercise of the moral faculty. As already stated, in our analysis of an act of conscience, it is impossible to view our past conduct as right or wrong, and to approve or condemn ourselves accordingly, without emotion; and these emotions will vary in intensity, according to the clearness and force of our intellectual conception of the merit or demerit of our conduct. These feelings constitute an important part of the phenomena of moral action, and consequently of psychology; as they belong, however, to the department of _sensibility_, rather than of _intellect_, their further discussion is not here in place. They will be considered in connection with other emotions in the subsequent division of the work. INTELLECTUAL FACULTIES SUPPLEMENTARY TOPICS. CHAPTER I. INSTINCT.--THE INTELLIGENCE OF THE BRUTE AS DISTINGUISHED FROM THAT OF MAN. Closely connected with the philosophy of human intelligence is the science of _instinct_, or the intelligence of the brute--a subject of interest not merely in its relations to psychology, but to some other sciences, as natural history, and theology. _We work at a Disadvantage in such Inquiries._--With regard to this matter, it must be confessed, at the outset, that we work, in some respects, in the dark, in our inquiries and speculations concerning it. It lies wholly removed from the sphere of consciousness. We can only observe, compare, and infer, and our conclusions thus derived must be liable, after all, to error. The operations of our own minds we know by the clearest and surest of all sources of knowledge, viz., our own consciousness; the operation of brute intelligence must ever be in great measure unknown and a mystery to us. How far the two resemble each other, and how far they differ, it is not easy to determine, not easy to draw the dividing line, and say where brute intelligence stops and human intelligence begins. _Method proposed._--Let us first define instinct, the term usually applied to denote brute intelligence, and ascertain, if possible, what are its peculiar characteristics; we may then be able to determine wherein it differs from intelligence in man.