But it will be said, “Is not ethical discrimination a cognitive activity? Must not one know the right, know that he ought, before he can feel ethically and act ethically?” But it will be found that at bottom the rightness of an action is the appreciated accord of the action with an end which is already felt to be right. I am asked whether I think it was right for a certain poor man to purloin a loaf from a baker for his starving family. In passing ethical judgment I simply fall back on some ethical postulate. The right of the family to life, I may say, ought to take precedence of the right of property. I therein fall back upon the simple feeling of right as ethical emotion. The knowing activity is concerned merely in the apprehending the situation, and ratiocination in tracing back to moral principles, but the ethical discrimination is neither, but an affair of direct emotion. If it be felt to be right to save life in any wise that seems necessary, I will approve it as right. A reason can only make an act right by being a right reason. Thus it is that moral discrimination is at bottom no more than a peculiar feeling about acts, towards or against the doing them, which, like all emotion, involves the knowing its object, but is not involved or explained in its psychic quality by the knowing act. The setting out what ought to be done, the establishing duties and moral rules of conduct, the development of a system of Ethics, is not then fundamentally cognitive process, but emotive. Hence it is, psychically speaking, a misnomer to denote any system of Ethics a science. It is true we may denote by Ethics—always capitalizing the term—that branch of psychology and sociology which investigates the nature and laws of ethical phenomena. This Ethics merely gives an objective account of ethical emotion and conduct. It is often defined as the science of conduct, a definition quite too wide, for conduct is action consciously self-directed to an end, be the impulse anger, fear, love, ethical emotion, or any other emotion; but psychological Ethics studies only conduct as moved by ethical emotion. Conduct is, indeed, the sphere for ethical feeling, and any specimen of conduct, whatever its psychic stimulus, may excite moral approval or disapproval and stir ethical emotion, but this ethical survey of conduct is not properly a science, as has just been shown. All conduct is then objectively interpretable as moral, though it be inherently and psychologically immoral, that is, having no element of moral feeling. The spheres of objective and subjective morality are far from being coincident.