Probably no judgment is entire-free from emotional coloring and accompaniments. It is doubtful whether the most indifferent judgment is not based upon, and does not appeal to, some interest. Certainly all the more important judgments awaken some response from the self, and excite its interests to their depths. Some of them may be excited by the intrinsic nature of the subject-matter under judgment, while others are the results of associations more or less accidental. The former will necessarily be aroused in every being, who has any emotional nature at all, whenever the judgment is made, while the latter will vary from time to time, and may entirely pass away. That moral judgments, judgments of what should be (or should have been) done, arouse emotional response, is therefore no cause for surprise. It may help clear up difficulties if we distinguish three kinds of such emotional accompaniment. 1. There are, first, the interests belonging to the sense of obligation as such. We have just seen that this sense of obligation is nothing separate from the consciousness of the particular act which is to be performed. Nevertheless the consciousness of obligation, of an authority and law, recurs with every act, while the special content of the act constantly varies. Thus an idea of law, or of duty in general, is formed, distinct from any special duty. Being formed, it arouses the special emotional excitation appropriate to it. The formation of this general idea of duty, and the growth of feeling of duty as such, is helped on through the fact that children (and adults so far as their moral life is immature) need to have their moral judgments constantly reinforced by recurrence to the thought of law. That is to say, a child, who is not capable of seeing the true moral bearings and claims of an act, is yet continually required to perform such an act on the ground that it is obligatory. The feeling, therefore, is natural and legitimate. It must, however, go hand in hand with the feelings aroused by the special moral relations under consideration. Disconnected from such union, it necessarily leads to slavish and arbitrary forms of conduct. A child, for example, who is constantly taught to perform acts simply because he _ought_ to do so, without having at the same time his intelligence directed to the nature of the act which is obligatory (without, that is, being led to see how or why it is obligatory), may have a strongly developed sense of obligation. As he grows up, however, this sense of duty will be largely one of dread and apprehension; a feeling of constraint, rather than of free service. Besides this, it will be largely a matter of accident to what act this feeling attaches itself. Anything that comes to the mind with the force of associations of past education, any ideal that forces itself persistently into consciousness from any source may awaken this sense of obligation, wholly irrespective of the true nature of the act. This is the