(4) Finally, it is true that to obey conscience is, in a sense, to do right, to be moral, no matter how distorted conscience may be. Conscientiousness is in itself a virtue. To this point we shall later return. We need only say here that conscientiousness is not enough. Life is not so simple a matter as that. We need judgment, sanity, insight, as well as a strong sense of duty. We need to correct and train conscience, to adjust it to our real needs, to recognize that it is a means, not an end. Our discussion, though rapid, should show that we cannot start with the "ought" of our conscience, or moral sense, and erect our moral theory upon that. Conscience itself needs to be explained. Its commands need to be justified by reference to some more ultimate criterion. It needs to be pruned of its fanaticism, developed where it is weak, and kept in line with our growing insight into what is best in conduct. Ruskin once summed the matter up by saying, "Obey thy conscience! But first be sure it is not the conscience of an ass!" Conscience may be a very dangerous guide. And even where it is normal and useful it must not be invested with any absolute and irrational authority. Historical study, then, reveals the growth of personal and social morality through the action of forces, which tend to drive men into conduct that makes for their welfare more surely than did their primitive animal impulses. Conscience arises through these same forces. Though subject to perversion and infinitely variant in detail, community-morals and individual conscience have been the chief means of making man's life safe and wisely directed. The criterion that emerges from such a study is not, however, the bald existence of codes of morals, or of conscience, but the human welfare which those codes and that conscience exist to serve. To an exposition of the ways in which morality serves and should increasingly serve human welfare, we now turn. Classic intuitional theories will be found developed in: Price, Review of the Chief Questions and Difficulties of Morals (1757), Shaftesbury, An Inquiry Concerning Virtue or Merit (1699). F. Hutcheson, An Inquiry Concerning Moral Good and Evil (1725). Joseph Butler, Fifteen Sermons upon Human Nature, II, III (1726). J. Martineau, Types of Ethical Theory (1885). Criticisms of the intuitional theories will be found in: S. E. Mezes, Ethics, chap. III; Dewey and Tufts, Ethics, chap. XVI, sec. 3; F. Paulsen, System of Ethics, part II, chap. V, sec. 4; H. Spencer, Data of Ethics, chap. II, sec. 14; chap. IV, sec. 20; Muirhead, Elements of Ethics, secs. 32-35. H. Rashdall, The Theory of Good and Evil, book I, chap. IV. W. Fite, Introductory Study of Ethics, PART II THE THEORY OF MORALITY CHAPTER VII THE BASIS OF RIGHT AND WRONG