Personality = self-consciousness + self-determination in view of moral ends. The brute has intelligence and will, but has neither self-consciousness, conscience, nor free-will. See Julius Müller, Doctrine of Sin, 1:76 _sq._ Diman, Theistic Argument, 91, 251—“Suppose ‘the intuitions of the moral faculty are the slowly organized results of experience received from the race’; still, having found that the universe affords evidence of a supremely intelligent cause, we may believe that man’s moral nature affords the highest illustration of its mode of working”; 358—“Shall we explain the lower forms of will by the higher, or the higher by the lower?” 2. Man’s moral nature proves the existence of a holy Lawgiver and Judge. The elements of the proof are:—(_a_) Conscience recognizes the existence of a moral law which has supreme authority. (_b_) Known violations of this moral law are followed by feelings of ill-desert and fears of judgment. (_c_) This moral law, since it is not self-imposed, and these threats of judgment, since they are not self-executing, respectively argue the existence of a holy will that has imposed the law, and of a punitive power that will execute the threats of the moral nature. See Bishop Butler’s Sermons on Human Nature, in Works, Bohn’s ed., 385-414. Butler’s great discovery was that of the supremacy of conscience in the moral constitution of man: “Had it strength as it has right, had it power as it has manifest authority, it would absolutely govern the world.” Conscience = the moral judiciary of the soul—not law, nor sheriff, but judge; see under Anthropology. Diman, Theistic Argument, 251—“Conscience does not lay down a law; it warns us of the existence of a law; and not only of a law, but of a purpose—not our own, but the purpose of another, which it is our mission to realize.” See Murphy, Scientific Bases of Faith, 218 _sq._ It proves personality in the Lawgiver, because its utterances are not abstract, like those of reason, but are in the nature of command; they are not in the indicative, but in the imperative, mood; it says, “thou shalt” and “thou shalt not.” This argues _will_.