II.--The Moral Faculty, while involving processes of discernment and inference, is mainly composed of certain sentiments, the chief being Reciprocity and Sympathy. [These are undoubtedly the largest ingredients in a mature, self-acting conscience; and the way that they contribute to the production of moral sentiment deserved to be, as it has been, well handled. The great omission in Mr. Bailey's account is the absence of the element of _authority_, which is the main instrument in imparting to us the sense of obligation.] HERBERT SPENCER. Mr. Spencer's ethical doctrines are, as yet, nowhere fully expressed. They form part of the more general doctrine of Evolution which he is engaged in working out; and they are at present to be gathered only from scattered passages. It is true that, in his first work, _Social Statics_ he presented what he then regarded as a tolerably complete view of one division of Morals. But without abandoning this view, he now regards it as inadequate--more especially in respect of its basis. Mr. Spencer's conception of Morality as a science, is conveyed in the following passages in a letter written by him to Mr. Mill; repudiating the title anti-utilitarian, which Mr. Mill had applied to him:-- 'The note in question greatly startled me by implicitly classing me with Anti-utilitarians. I have never regarded myself as an Anti-utilitarian. My dissent from the doctrine of Utility as commonly understood, concerns not the object to be reached by men, but the method of reaching it. While I admit that happiness is the ultimate end to be contemplated, I do not admit that it should be the proximate end. The Expediency-Philosophy having concluded that happiness is a thing to be achieved, assumes that Morality has no other business than empirically to generalize the results of conduct, and to supply for the guidance of conduct nothing more than its empirical generalizations. But the view for which I contend is, that Morality properly so called--the science of right conduct--has for its object to determine _how_ and _why_ certain modes of conduct are detrimental, and certain other modes beneficial. These good and bad results cannot be accidental, but must be necessary consequences of the constitution of things; and I conceive it to be the business of Moral Science to deduce, from the laws of life and the conditions of existence, what kinds of action necessarily tend to produce happiness, and what kinds to produce unhappiness. Having done this, its deductions are to be recognized as laws of conduct; and are to be conformed to irrespective of a direct estimation of happiness or misery.