We have seen that during the progress of animate existence, the later evolved, more compound and more representative feelings, serving to adjust the conduct to more distant and general needs, have all along had an authority as guides superior to that of the earlier and simpler feelings--excluding cases in which these last are intense. This superior authority, unrecognizable by lower types of creatures which cannot generalize, and little recognizable by primitive men who have but feeble powers of generalization, has become distinctly recognized as civilization and accompanying mental development have gone on. Accumulated experiences have produced the consciousness that guidance by feelings which refer to remote and general results is usually more conducive to welfare than guidance by feelings to be immediately gratified. For what is the common character of the feelings that prompt honesty, truthfulness, diligence, providence, etc., which men habitually find to be better prompters than the appetites and simple impulses? They are all complex, re-representative feelings, occupied with the future rather than the present. The idea of authoritativeness has, therefore, come to be connected with feelings having these traits: the implication being that the lower and simpler feelings are without authority. And this idea of authoritativeness is one element in the abstract consciousness of duty. But there is another element--the element of coerciveness. This originates from experience of those several forms of restraint that have, as above described, established themselves in the course of civilization--the political, religious, and social. To the effects of punishments inflicted by law and public opinion on conduct of certain kinds, Dr. Bain ascribes the feeling of moral obligation. And I agree with him to the extent of thinking that by them is generated the sense of compulsion which the consciousness of duty includes, and which the word obligation indicates. The existence of an earlier and deeper element, generated as above described, is, however, I think, implied by the fact that certain of the higher self-regarding feelings, instigating prudence and economy, have a moral authority in opposition to the simpler self-regarding feelings: showing that apart from any thought of factitious penalties on improvidence, the feeling constituted by representation of the natural penalties has acquired an acknowledged superiority. But accepting in the main the view that fears of the political and social penalties (to which, I think, the religious must be added) have generated that sense of coerciveness which goes along with the thought of postponing present to future and personal desires to the claims of others, it here chiefly concerns us to note that this sense of coerciveness becomes indirectly connected with the feelings distinguished as moral. For since the political, religious and social restraining motives, are mainly formed of represented future