In the next place, counting only civilized races, that is, including the chief European, American, and Asiatic peoples of the present day, and the Greeks and Romans of the ancient world, we still find disparities on what are deemed by us fundamental points of moral right and wrong. Polygamy is regarded as right in Turkey, India, and China, and as wrong in England. Marriages that we pronounce incestuous were legitimate in ancient times. The views entertained by Plato and Aristotle as to the intercourse of the sexes are now looked upon with abhorrence. (2) It has been replied that, although men differ greatly in what they consider right and wrong, they all agree in possessing _some notion_ of right and wrong. No people are entirely devoid of moral judgments. But this is to surrender the only position of any real importance. The simple and underived character of the moral faculty is maintained because of the superior authority attached to what is natural, as opposed to what is merely conventional. But if nothing be natural but the mere fact of right and wrong, while all the details, which alone have any value, are settled by convention and custom, we are as much at sea on one system as on the other. (3) It is fully admitted, being, indeed, impossible to deny, that education must concur with natural impulses in making up the moral sentiment. No human being, abandoned entirely to native promptings, is ever found to manifest a sense of right and wrong. As a general rule, the strength of the conscience depends on the care bestowed on its cultivation. Although we have had to recognize primitive distinctions among men as to the readiness to take on moral training, still, the better the training, the stronger will be the conscientious determinations. But this admission has the effect of reducing the part performed by nature to a small and uncertain amount. Even if there were native preferences, they might be completely overborne and reversed by an assiduous education. The difference made by inculcation is so great, that it practically amounts to everything. A voice so feeble as to be overpowered by foreign elements would do no credit to nature. 7. Thirdly, Moral right and wrong is not so much a simple, indivisible property, as an extensive Code of regulations, which cannot even be understood without a certain maturity of the intelligence. If is not possible to sum up the whole field of moral right and wrong, so as to bring it within the scope of a single limited perception, like the perception of resistance, or of colour. In regard to some of the alleged intuitions at the foundation of our knowledge, as for example time and space, there is a comparative simplicity and unity, rendering their innate origin less disputable. No such simplicity can be assigned in the region of duty.