of such problems or proper understanding of their significance is possible. Moral and economic crises are not vividly presented in sensuous imagery excepting in minds of developed intelligence, experience, and imaginative power; and the judgments reached in coping with them do not, as a rule, obviously call for nicely measured, calculated, and adjusted bodily movements. The immediate act of executing an important economic judgment may be a very commonplace performance, like the dictation of a letter, and an ethical decision may, however great its importance for future overt conduct, be expressed by no immediate visible movements of the body. But this possible difference of impressiveness between physical and other types of judgments is from our present standpoint unessential; and indeed, after all, it cannot be denied that there are persons whose sense of moral obligation is quite as distinct and influential, and even sensuously vivid, as their conviction of the real existence of an external world. To the average man it certainly is clear that, as Dr. Martineau declares, "it is an inversion of moral truth to say ... that honour is higher than appetite _because_ we feel it so; we feel it so because it _is_ so. This '_is_' we know to be not contingent on our apprehension, not to arise from our constitution of faculty, but to be a reality irrespective of us in adaptation to which our nature is constituted, and for the recognition of which the faculty is given."[122] And the impressiveness, to most minds, of likening the sublimity of the moral law to the visible splendor of the starry heavens would seem to suggest that the apprehension of moral truth is a mode of consciousness, in form at least, so far akin to sense-perception as to be capable of illustration and even reinforcement from that type of experience.