Hutcheson was in this respect less successful. Though he had occupied himself with æsthetics he had little true æsthetic feeling; and though he accomplished much for the revival of Greek studies his own sympathies were really with the Roman Stoics, with Cicero, with Marcus Aurelius, and in this way he was led towards Christianity, to which Shaftesbury was really alien. He democratised if not vulgarised, and diluted if not debased, Shaftesbury’s loftier conception. In his too widely sympathetic and receptive mind the Shaftesburian ideal was not only Romanised, not only Christianised; it was plunged into a miscellaneously eclectic mass that often became inconsistent and incoherent. In the long run, in spite of his great immediate success, he injured in these ways the cause he advocated. He overemphasised the passively æsthetic side of morals; he dwelt on the term “moral sense,” by Shaftesbury only occasionally used, as it had long previously been by Aristotle (and then only in the sense of “natural temper” by analogy with the physical senses), and this term was long a stumbling-block in the eyes of innocent philosophic critics, too easily befooled by words, who failed to see that, as Libby has pointed out, the underlying idea simply is, as held by Shaftesbury, that æsthetic notions of proportion and symmetry depend upon the native structure of the mind and only so constitute a “moral sense.”[105] What Hutcheson, as distinct from Shaftesbury, meant by a “moral sense”—really a conative instinct—is sufficiently indicated by the fact that he was inclined to consider the conjugal and parental affections as a “sense” because natural. He desired to shut out reason, and cognitive elements, and that again brought him to the conception of morality as instinctive. Hutcheson’s conception of “sense” was defective as being too liable to be regarded as passive rather than as conative, though conation was implied. The fact that the “moral sense” was really instinct, and had nothing whatever to do with “innate ideas,” as many have ignorantly supposed, was clearly seen by Hutcheson’s opponents. The chief objection brought forward by the Reverend John Balguy in 1728, in the first part of his “Foundation of Moral Goodness,” was precisely that Hutcheson based morality on instinct and so had allowed “some degree of morality to animals.”[106] It was Hutcheson’s fine and impressive personality, his high character, his eloquence, his influential position, which enabled him to keep alive the conception of morals he preached, and even to give it an effective force, throughout the European world, it might not otherwise easily have exerted. Philosophy was to Hutcheson the art of living—as it was to the old Greek philosophers—rather than a question of metaphysics, and he was careless of consistency in thinking, an open-minded eclectic who insisted that life itself is the great matter. That, no doubt, was the reason why he had so immense an influence. It