We conclude then that as psychical fact there is a variety of compulsory emotions, an ought of law as behest of others, an ought of means, an ought of end, an ought of advantage, an ought of bare moral rightness, and that this latter emotion, as every one knows by introspection, has its own peculiar quality and force. He who feels constraint from authority, from use of means, from end purposed, is plainly feeling different from him who feels the constraining emotion at moral right. And the law which says, “Do this and thou shalt live,” does not bring moral pressure, for the moral law says, “Do this whether thou livest or not”; that is, moral emotion and activity is not consciously to itself a life factor. As a matter of psychic fact a world of moral activity exists solely for and in itself, and the emotion in this sphere of absolute morality, in which many conscientious people live habitually, is ethical emotion in the narrow and strict sense of the term. The immediate feeling of absolute rightness—so-called intuitive morality—however and whenever it has arisen, seems to present itself as mental factor radically diverse from all emotions of means, ends, and law. Here we may criticise a so-called rule of moral conduct to which appeal is often made, namely, the rule that we ought to do as we would be done by. We know, indeed, that the principle of equivalence is strong in society, and that if we wish to be well treated we should treat others well. However, to do as we would be done by, in order that we may be done by as we would, transforms moral precept into prudential maxim. Here is a method of advantage: in order to attain the given end we ought to do so and so, but the purely ethical emotion is not aroused. But further, interpret the rule as simple universal moral law that we ought to do as we would be done by. This involves putting ourselves in another’s place and considering how we would like to be treated under the circumstances, and so treating him. This is hedonistic altruism, and its measure is crude and unreliable, for what might please me in a given case might not please another. This automorphic interpretation is, however, extremely common, especially in lower psychism. The child and the savage judge inevitably and naturally that they are giving you the greatest pleasure when they share their dainties with you. But slowly is individuality of taste recognised, and still more slowly recognised as proper and right. Still a hedonistic altruism, whether by mistaken mode of putting yourself in his place, or by true measure of realizing what he is in his own place and acting accordingly, on either method is of very doubtful morality if judged by any high standard. Indeed, hedonistic altruism, whatever its motive, has wrought both incalculable injury and unrighteousness, whether as a weak sentimentalism as seen, for instance, in promiscuous charity, or in more special forms, like parental indulgence.