not believe the contrary for being told it. You would not persuade a child that it was right to pull mother's hair; or that half an orange was literally, as Hesiod says, "more than the whole." He would answer that it could not be, that he knew better. 10. On one ground there is greater need of education for the conscience than for any other intellectual formation: that is because of the power of evil to fascinate and blind on practical issues of duty. Cicero well puts it: "We are amazed and perplexed by variety of opinions and strife of authorities; and because there is not the same divergence upon matters of sense, we fancy that the senses afford natural certainty, while, for moral matters, because some men take one view, some another, and the same men different views at different times, we consider that any settlement that can be arrived at is merely conventional, which is a huge mistake. The fact is, there is no parent, nor nurse, nor schoolmaster, nor poet, nor stage play, to corrupt the judgments of sense, nor consent of the multitude to wrench them away from the truth. It is for minds and consciences that all the snares are set, as well by the agency of those whom I have just mentioned, who take us in our tender and inexperienced age, and ingrain and fashion us as they will, as also by that counterfeit presentment of good, which lurks in the folds of every sense, the mother of all evil, pleasure, under whose seductive blandishments men fail to recognise the moral good that nature offers, because it is unaccompanied by this itching desire and satisfaction." (Cicero, _De Legibus_, i, 17.) _Readings_.--St. Thos., 1a, q. 79, art. 11-13; Plato, _Protagoras_, 325, 326; John Grote, _Examination of Utilitarian Philosophy,_ pp. 169, 207, 208; Cardinal Newman, _Grammar of Assent_, pp. l02-112. SECTION II.--_Of the invariability of Primary Moral Judgments_. 1. The following narrative is taken from Grote's History of Greece, c. 81.: