Now, let us see how these conflicting ideas act. A man sees a beautiful woman, and desires to see more of her. But he fears if he sees much of her he will fall in love with her. And he is engaged to marry another woman. What goes on in his mind? Memory reminds him that he is engaged, and that it would be "wrong" to follow his desire. And every time the temptation draws him to follow his desire he calls up the "image" of the other woman, and he calls up the images of old lessons, of old thoughts, of old opinions read and heard by him. And the stronger the temptation grows the more earnestly does he invoke these images. Now, what does all this show? It shows the contest between the reflex action of desire, backed by the memories of love's pleasures, on the one part; and, on the other part, of the moral feelings of memories of what he has learnt or thought to be right and wrong. It is then a battle between memory and desire. A man is never tempted by a woman who does not attract him. He never steals a thing he does not want. He does not drink a liquor he does not like. The desire must be there before his will is put to the test. And the desire is independent of his will. A child has no morals. It has only desires. If it likes sugar it will take sugar. If it is angry it will strike. It is only when it is told that to steal sugar or strike its nurse is "naughty" that it begins to have a moral sense. And its moral sense consists entirely of what it _learns_--that is to say, its moral sense is _memory_. And its memory is a _change_ in the arrangement of the cells of the grey matter of the brain. And these changes make the brain into a different kind of brain: make the child into a different kind of child. Now, the child does not teach _itself_ these moral lessons. It does not know them. It has to be taught by those who do know. And its moral sense depends upon what it is taught. And its conscience depends upon what it is taught. And, that being so, is it not quite evident that the conscience is _not_ the voice of God; that the conscience is not an innate knowledge of right and wrong born with the child; but it is nothing more nor less than the action of the memory?