possible that another person might feel an equally satisfactory glow of approbation at conduct of a precisely opposite character _without either of them being wrong_. A bull-fight fills most Spaniards with feelings of lively approbation, and most Englishmen with feelings of acute disapprobation. If such moral judgements were mere feelings, neither of them would be wrong. There could be no question of objective rightness or wrongness. Mustard is not objectively nice or objectively nasty: it is simply nice to some people and nasty to others. The mustard-lover has no right to condemn the mustard-hater, or the mustard-hater the mustard-lover. If Morality were merely a matter of feeling or emotion, actions would not be objectively right or objectively wrong; but simply right to some people, wrong to others. Hume would be right in holding the morality of an action to consist simply in the pleasure it gives to the person who {72} contemplates it. Rightness thus becomes simply a name for the fact of social approbation.[2] And yet surely the very heart of the affirmation which the moral consciousness makes in each of us is that right and wrong are not matters of mere subjective feeling. When I assert 'this is right,' I do not claim personal infallibility. I may, indeed, be wrong, as I may be wrong in my political or scientific theories. But I do mean that I think I am right; and that, if I am right, you cannot also be right when you affirm that this same action is wrong. This objective validity is the very core and centre of the idea of Duty or moral obligation. That is why it is so important to assert that moral judgements are the work of Reason, not of a supposed moral sense or any other kind of feeling. Feelings may vary in different men without any of them being in the wrong; red really is the same as green to a colour-blind person. What we mean when we talk about the existence of Duty is that things are right or wrong, no matter what you or I think about them--that the laws of Morality {73} are quite as much independent of my personal likings and dislikings as the physical laws of Nature. That is what is meant by the 'objectivity' of the moral law.