_Quaestionem anno_ 1837 _propositam, "utrum philosophiae moralis fons et fundamentum in idea moralitatis, quae immediate conscientia contineatur, et ceteris notionibus fundamentalibus, quae ex ilia prodeant, explicandis quaerenda sint, an in alio cognoscendi principio," unus tantum scriptor explicare conatus est, cujus commentationem, germanico sermone compositam, et his verbis notatam_: "MORAL PREDIGEN IST LEICHT, MORAL BEGRÜNDEN IST SCHWER," _praemio dignam judicare nequivimus. Omisso enim eo, quod potissimum postulabatur, hoc expeti putavit, ut principium aliquod ethicae conderetur, itaqae eam partem commentationis suae, in qua principii ethicae a se propositi et metaphysicae suae nexum exponit, appendices loco habuit, in qua plus quam postulatum esset praestaret, quum tamen ipsum thema ejusmodi disputationem flagitaret, in qua vel praecipuo loco metaphysicae et ethicae nexus consideraretur. Quod autem scriptor in sympathia fundamentum ethicae constituere conatus est, neque ipsa disserendi forma nobis satisfecit, neque reapse, hoc fundamentum sufficere, evicit; quin ipse contra esse confiteri coactus est. Neque reticendum videtur, plures recentioris aetatis summos philosophos tam indecenter commemorari, ut justam et gravem offensionem habeat._ JUDGMENT OF THE DANISH ROYAL SOCIETY OF SCIENCES. In 1837 the following question was set as subject for a Prize Essay: "Is the fountain and basis of Morals to be sought for in an idea of morality which lies directly in the consciousness (or conscience), and in the analysis of the other leading ethical conceptions which arise from it? Or is it to be found in some other source of knowledge?" There was only one competitor; but his dissertation, written in German, and bearing the motto: "_To preach Morality is easy, to found it is difficult_"[1] we cannot adjudge worthy of the Prize. He has omitted to deal with the essential part of the question, apparently thinking that he was asked to establish some fundamental principle of Ethics. Consequently, that part of the treatise, which explains how the moral basis he proposes is related to his system of metaphysics, we find relegated to an appendix, as an "_opus supererogationis_," although it was precisely the connection between Metaphysics and Ethics that our question required to be put in the first and foremost place. The writer attempts to show that compassion is the ultimate source of morality; but neither does his mode of discussion appear satisfactory to us, nor has he, in point of fact, succeeded in proving that such a foundation is adequate. Indeed he himself is obliged to admit that it is not.[2] Lastly, the Society cannot pass over in silence the fact that he mentions several recent philosophers of the highest standing in an unseemly manner, such as to justly occasion serions offence.