Further, science is not peculiarly related above common knowledge to ethical emotion. Common sense and ordinary fear lead me to jump off the track before an approaching train, while physiological knowledge and ordinary fear may incite me to put on rubbers on a wet day. Scientific knowledge opens the way for the common emotions; it shows the consequences of acts with fulness and accuracy, and so opens a wide range for the ordinary emotions which awake at sight of the experienced and experienceable. If I feel I ought to put on rubbers, this feeling arises, not directly at the consequences which science reveals, but at the rightness of the consequences. I feel I ought not to injure my health, a feeling which science does not generate, but it merely establishes the fact that such and such actions will injure my health, and so gives the opportunity of applying the moral postulate, I ought not to injure my health. I judge the rightness of an act, not by its consequences, but by the rightness of its consequences. Again, science reveals most clearly the necessary means to ends; it says that to make nitro-glycerine you must use such and such ingredients. In viewing these means in their necessity there may arise a certain emotion of compulsion to their use; but this compulsive quality is not, I ought to do so and so, but I must, if I would attain the end. It is plainly an unethical use of terms to say, If you wish to succeed or be happy you ought to do so and so, or that is the right way to succeed or be happy. Morality is not a recipe toward any end but itself. So the feeling as to the “Conditions by fulfilment of which happiness is achieved”—emphasized by Spencer in the principles of Ethics as the main element in moral emotion—is not real ethical emotion. I may feel the constraint and necessity to using certain means, difficult and unpleasant in themselves, in order to reach a desired end, but a moment’s introspection shows that this compulsive emotion is not thereby moral, that this feeling is not a feeling of duty but of necessity to employ the means. If I feel that I ought to become happy, then alone will I feel I ought to use the means to happiness. So also a man may desire to win in athletic competition, but the requisite means, a hard course of training, may deter him from entering; that is, his love of ease conflicts and overcomes his desire of athletic success as far as action is concerned. If he undertakes the training and struggles through, he feels the compulsion of the means in direct proportion to his love of ease and pleasure. He refuses a cigar under this emotion at the necessity of the means, but this is plainly not a case of ethical emotion; he refuses, not because he ought, but because he must, and the trainer who says to him, “You ought not to take that cigar,” does not primarily appeal to moral principle, but to the constraint of the means to desired end. This does not deny that a man may feel training as a