Remarking on the plea of the utilitarian, that truth may be justified by the intolerable consequences of its habitual violation, he urges that this is no reason against its being intuitively perceived; just as the axioms of geometry, although intuitively felt, are confirmed by showing the incongruities following on their denial. He repeats the common allegation in favour of _à priori_ principles generally, that no consideration of evil consequences would give the sense of _universality_ of obligation attaching to the fundamental moral maxims; and endeavours to show that his favourite antithesis of _Idea_ and _Fact_ conciliates the internal essence and the external conditions of morality. The Idea is invariable and universal; the Fact, or outward circumstances, may vary historically and geographically. Morality must in some measure be dependent on Law, but yet there is an Idea of Justice above law. It very naturally occurred to many readers of Whewell's scheme, that in so far as he endeavours to give any reason for the foundations of morality, he runs in a vicious circle. He proposes to establish his supreme universal rule, by showing it to be only a summing up of certain rules swaying the several portions or departments of our nature--Veracity, Justice, &c., while, in considering the obligation of these rules, he assumes that man is a moral being, which is another way of saying that he is to be under a supreme moral rule. In his latest edition, the author has replied to this charge, but so briefly as to cast no new light on his position. He only repeats that the Supreme rule of Human Action is given by the constitution and conditions of human nature. His ethical principle may be not unfairly expressed by saying, that he recognizes a certain intrinsic fitness in exercising the organ of speech according to its social uses, that is, in promoting a right understanding among men; and so with Justice, as the fitness of property, and Humanity, as the fitness of the Affections. This fitness is intuitively felt. Human happiness is admitted to be a consequence of these rules; but happiness is not a sufficient end in itself; morality is also an end in itself. Human happiness is not to be conceived or admitted, except as containing a moral element; in addition to the direct gratifications of human life, we must include the delight of virtue. [How men can be compelled to postpone their pleasurable sense of the good things of life, till they have contracted a delight in virtue for its own sake, the author does not say. It has been the great object of moralists in all ages, to impart by _education_ such a state of mind as to spoil the common gratifications, if they are viciously procured; the comparatively little success of the endeavour, shows that nature has done little to favour it.]