results; and since the moral restraining motive is mainly formed of represented future results; it happens that the representations, having much in common, and being often aroused at the same time, the fear joined with three sets of them becomes, by association, joined with the fourth. Thinking of the extrinsic effects of a forbidden act, excites a dread which continues present while the intrinsic effects of the act are thought of; and being thus linked with these intrinsic effects causes a vague sense of moral compulsion. Emerging as the moral motive does but slowly from amidst the political, religious and social motives it long participates in that consciousness of subordination to some external agency which is joined with them; and only as it becomes distinct and predominant does it lose this associated consciousness--only then does the feeling of obligation fade. This remark implies the tacit conclusion, which will be to most very startling, that the sense of duty or moral obligation is transitory, and will diminish as fast as moralization increases. Startling though it is, this conclusion may be satisfactorily defended. Even now progress toward the implied ultimate state is traceable. The observation is not infrequent that persistence in performing a duty ends in making it a pleasure; and this amounts to the admission that while at first the motive contains an element of coercion, at last this element of coercion dies out, and the act is performed without any consciousness of being obliged to perform it. The contrast between the youth on whom diligence is enjoined, and the man of business so absorbed in affairs that he cannot be induced to relax, shows us how the doing of work, originally under the consciousness that it _ought_ to be done, may eventually cease to have any such accompanying consciousness. Sometimes, indeed, the relation comes to be reversed; and the man of business persists in work from pure love of it when told that he ought not. Nor is it thus with self-regarding feelings only. That the maintaining and protecting of wife by husband often result solely from feelings directly gratified by these actions, without any thought of _must_; and that the fostering of children by parents is in many cases made an absorbing occupation without any coercive feeling of _ought_; are obvious truths which show us that even now, with some of the fundamental other-regarding duties, the sense of obligation has retreated into the background of the mind. And it is in some degree so with other-regarding duties of a higher kind. Conscientiousness has in many outgrown that stage in which the sense of a compelling power is joined with rectitude of action. The truly honest man, here and there to be found, is not only without thought of legal, religious, or social compulsion, when he discharges an equitable claim on him, but he is without thought of self-compulsion. He does the right thing with a