matter of duty, but it is still obvious that he who refuses a cigar as a mere matter of training, is as psychic fact actuated by an emotion of distinct quality from that which the man feels who refuses to smoke as a matter of conscience; the feeling, “I must not,” is diverse from the feeling implied in, “I ought not.” The athlete may be conscientiously an athlete, but in general he refuses to smoke merely because that is the right stand, _i.e._, suitable to gaining the particular desired end, whereas the conscientious man refuses as determined by a feeling for some end whose rightness is assumed, as the preservation of health, or the being inoffensive to others. The athlete is moved by what is right or useful to some end, while the psychically moral man is actuated by the emotion for the end of rightness; and while constraint appears as characteristic of both emotions, still in breadth, depth, and particular tone, the ethical is plainly differentiated from the necessitarian emotion. At bottom also it is plain that the feeling of compulsion to means is a case of conflict of motives—as with the athlete is love of pleasure of smoking _versus_ desire of athletic success—and conflict of motives has been previously discussed. Neither scientific nor common knowledge then can as method of means give by itself the moral emotion. But it may be said that science does provide ends for action and that the emotion about the end is an ethical emotion. Thus the end of truth, of adherence to reality, is naturally emphasized by science; yet here is not duty, but the essential guiding emotion is the emotion for achievement and the achievement of the desired accordance with nicety and completeness. The enthusiasm for truth and truth in action is an emotion which may be sanctioned by moral feeling, but it is not moral feeling. Adaptation to environment or conformity to reality as a general end of action may have its impetus in moral emotion, I may feel that I ought to accord with the nature of things as scientifically revealed, but this motive is by no means necessarily implied in the end. And conduct is rarely actuated by pure sentiment for this end; rather the general form is, “Do this and thou shalt live”; that is, the emotion is desire for personal ends to which accordance with nature is the means.