§ 2. Here, perhaps, it may be said that in thus defining Intuitionism I have omitted its most fundamental characteristic; that the Intuitionist properly speaking--in contrast with the Utilitarian--does not judge actions by an external standard at all; that true morality, in his view, is not concerned with outward actions as such, but with the state of mind in which acts are done--in short with “intentions” and “motives.”[154] I think, however, that this objection is partly due to a misunderstanding. Moralists of all schools, I conceive, would agree that the moral judgments which we pass on actions relate primarily to intentional actions regarded as intentional. In other words, what we judge to be ‘wrong’--in the strictest ethical sense--is not any part of the actual effects, as such, of the muscular movements immediately caused by the agent’s volition, but the effects which he foresaw in willing the act; or, more strictly, his volition or choice of realising the effects as foreseen.[155] When I speak therefore of acts, I must be understood to mean--unless the contrary is stated--acts presumed to be intentional and judged as such: on this point I do not think that any dispute need arise. The case of motives is different and requires careful discussion. In the first place the distinction between “motive” and “intention” in ordinary language is not very precise: since we apply the term “motive” to foreseen consequences of an act, so far as they are conceived to be objects of desire to the agent, or to the desire of such consequences: and when we speak of the intention of an act we usually, no doubt, have desired consequences in view. I think, however, that for purposes of exact moral or jural discussion, it is best to include under the term ‘intention’ all the consequences of an act that are foreseen as certain or probable; since it will be admitted that we cannot evade responsibility for any foreseen bad consequences of our acts by the plea that we felt no desire for them, either for their own sake or as means to ulterior ends:[156] such undesired accompaniments of the desired results of our volitions are clearly chosen or willed by us. Hence the intention of an act may be judged to be wrong, while the motive is recognised as good; as when a man commits perjury to save a parent’s or a benefactor’s life. Such judgments are, in fact, continually passed in common moral discourse. It may, however, be said that an act cannot be right, even when the intention is such as duty would prescribe, if it be done from a bad motive: that--to take a case suggested by Bentham--a man who prosecutes from malice a person whom he believes to be guilty, does not really act rightly; for, though it may be his duty to prosecute, he ought not to do it from malice. It is doubtless true that it is our duty to get rid of bad motives if we can; so that a man’s intention cannot be _wholly_ right, unless it includes