The view for which I contend is, that Morality, properly so-called--the science of right conduct--has for its object to determine _how_ and _why_ certain modes of conduct are detrimental, and certain other modes beneficial. These good and bad results cannot be accidental, but must be necessary consequences of the constitution of things; and I conceive it to be the business of Moral Science to deduce, from the laws of life and the conditions of existence, what kinds of action necessarily tend to produce happiness, and what kinds to produce unhappiness. Having done this, its deductions are to be recognized as laws of conduct; and are to be conformed to irrespective of a direct estimation of happiness or misery. Perhaps an analogy will most clearly show my meaning. During its early stages, planetary Astronomy consisted of nothing more than accumulated observations respecting the positions and motions of the sun and planets; from which accumulated observations it came by-and-by to be empirically predicted, with an approach to truth, that certain of the heavenly bodies would have certain positions at certain times. But the modern science of planetary Astronomy consists of deductions from the law of gravitation--deductions showing why the celestial bodies _necessarily_ occupy certain places at certain times. Now, the kind of relation which thus exists between ancient and modern Astronomy is analogous to the kind of relation which, I conceive, exists between the Expediency-Morality and Moral Science, properly so called. And the objection which I have to the current Utilitarianism is, that it recognizes no more developed form of Morality--does not see that it has reached but the initial stage of Moral Science. Doubtless if utilitarians are asked whether it can be by mere chance that this kind of action works evil and that works good, they will answer--No: they will admit that such sequences are parts of a necessary order among phenomena. But though this truth is beyond question; and though if there are causal relations between acts and their results, rules of conduct can become scientific only when they are deduced from these causal relations; there continues to be entire satisfaction with that form of utilitarianism in which these causal relations are practically ignored. It is supposed that in future, as now, utility is to be determined only by observation of results: and that there is no possibility of knowing, by deduction from fundamental principles, what conduct _must_ be detrimental and what conduct _must_ be beneficial. § 22. To make more specific that conception of ethical science here indicated, let me present it under a concrete aspect, beginning with a simple illustration and complicating this illustration by successive steps.