process completed, and the action duly labelled as a lie, or a theft, or a fraud, or an act of cruelty or ingratitude, or the like, than the appropriate ethical emotion is at once excited. The intellectual process may also be exceedingly rapid, or even instantaneous, and always is so when we have no doubt as to the nature either of the action or of the intention or of the motives, but its characteristic, as distinguished from the ethical emotion, is that it may take time, and, except in perfectly clear cases or on very sudden emergencies requiring subsequent action, always ought to do so. We are now in a position to see the source of much confusion in the ordinary mode of speaking and writing on the subject of the moral faculty, the moral judgment, the moral feeling, the moral sense, the conscience, and kindred terms. The instantaneous, and the apparently instinctive, authoritative, and absolute character of the act of moral approbation or disapprobation attaches to the emotional, and not to the intellectual part of the process. When an action has once been pronounced to be right or wrong, morally good or evil, or has been referred to some well-known class of actions whose ethical character is already determined, the emotion of approval or disapproval is excited and follows as a matter of course. There is no reasoning or hesitation about it, simply because the act is not a reasoning act. Hence, it appears to be instinctive, and becomes invested with those superior attributes of authoritativeness, absoluteness, and even infallibility, which are not unnaturally ascribed to an act in which, there being no process of reasoning, there seems to be no room for error. And, indeed, the feelings of moral approbation and disapprobation can never be properly described as erroneous, though they are frequently misapplied. The error attaches to the preliminary process of reasoning, reference, or classification, and, if this be wrongly conducted, there is no justification for the feeling which is consequent upon it. But, instead of our asking for the justification of the feeling in the rational process which has preceded it, we often unconsciously justify our reasoning by the feeling, and thus the whole process assumes the unreflective character which properly belongs only to the emotional part of it. It is the want of a clear distinction between the logical process which determines the character of an act,--the moral judgment,--and the emotion which immediately supervenes when the character of the act is determined,--the moral feeling,--that accounts for the exaggerated epithets which are often attributed to the operations of the moral faculty, and for the haste and negligence in which men are consequently encouraged to indulge, when arriving at their moral decisions. Let it be recollected that, when we have time for reflexion, we cannot take too much pains in forming our decisions upon conduct, for there is always a