A more objective determination of the moral sense is afterwards given by Hutcheson. Without professedly changing ground, he ceases to speak of it as a mere feeling of pleasure, and calls it a judgment of approbation or disapprobation. "It is," he says,[92] "a natural and immediate determination to approve certain affections and actions consequent upon them; or a natural sense of immediate excellence in them, not referred to any other quality perceivable by our other senses or by reasoning." Nor is this judgment of approbation consequent upon the feeling of pleasure the affection or action produces in us. The action is not "judged good because it gains to the agent the pleasure of self-approbation, but it gains to him this pleasure because it was antecedently good, or had that quality which, by the constitution of this sense, we must approve."[93] But, in attempting to make clear the nature of this judgment, Hutcheson seems to return, though not in so many words, to his earlier position. To seek a basis for the judgment in reason would have been to make the "moral sense" what Kant afterwards made it, simply practical reason. This, however, would have been a "metaphysic of ethics" inconsistent with Hutcheson's whole position. He had always opposed the narrowly intellectual view of morality in Clarke and Wollaston, and he had no conception of the function of reason which would admit of an interpretation of the judgment of approbation by an appeal to a rational determination, depending upon an idea conceived as inherent in the human constitution, and to be realised in action. The judgment, therefore, is referred to a "taste or relish"[94] for certain affections and actions, and this he takes no pains to distinguish from pleasure. The analogy he seeks to draw between the moral sense and our other powers does not really favour a distinction of it from pleasure. "To each of our powers," he says, "we seem to have a corresponding taste or sense, recommending the proper use of it to the agent, and making him relish or value the like exercise of it by another. This we see as to the powers of voice, of imitation, designing, or machinery, motion, reasoning; there is a sense discerning or recommending the proper exercise of them."[95] That is to say, besides the sense of hearing, which has to do with sounds, there must needs be another sense which has to do with our way of hearing sounds; besides the sense of sight, which has to do with form and colour, there must needs be another sense which has to do with our way of perceiving form and colour; and so with every other activity, especially those which proceed from our "highest powers." A doctrine such as this sets no limits to the manufacture of additional senses. The whole view of human nature upon which it proceeds is one of meaningless complexity, which serves the one good purpose only of showing how much ethics has suffered from a defective psychology.