"To make any position fully understood, it seems needful to add that, corresponding to the fundamental propositions of a developed Moral Science, there have been, and still are, developing in the race, certain fundamental moral intuitions; and that, though these moral intuitions are the results of accumulated experiences of Utility, gradually organized and inherited, they have come to be quite independent of conscious experience. Just in the same way that I believe the intuition of space, possessed by any living individual, to have arisen from organized and consolidated experiences of all antecedent individuals who bequeathed to him their slowly developed nervous organizations--just as I believe that this intuition, requiring only to be made definite and complete by personal experiences, has practically become a form of thought, apparently quite independent of experience; so do I believe that the experiences of utility organized and consolidated through all past generations of the human race, have been producing corresponding nervous modifications, which, by continued transmission and accumulation, have become in us certain faculties of moral intuition--certain emotions responding to right and wrong conduct, which have no apparent basis in the individual experiences of utility. I also hold that just as the space intuition responds to the exact demonstrations of Geometry, and has its rough conclusions interpreted and verified by them; so will moral intuitions respond to the demonstrations of Moral Science, and will have their rough conclusions interpreted and verified by them." To this, in passing, I will add only that the evolution-hypothesis thus enables us to reconcile opposed moral theories, as it enables us to reconcile opposed theories of knowledge. For as the doctrine of innate forms of intellectual intuition falls into harmony with the experiential doctrine, when we recognize the production of intellectual faculties by inheritance of effects wrought by experience; so the doctrine of innate powers of moral perception becomes congruous with the utilitarian doctrine, when it is seen that preferences and aversions are rendered organic by inheritance of the effects of pleasurable and painful experiences in progenitors. § 46. One further question has to be answered--How does there arise the feeling of moral obligation in general? Whence comes the sentiment of duty, considered as distinct from the several sentiments which prompt temperance, providence, kindness, justice, truthfulness, etc.? The answer is that it is an abstract sentiment generated in a manner analogous to that in which abstract ideas are generated.