is self-evident, and must be accepted at once by an intelligent and unbiassed mind. Just as some mathematical axioms are not and cannot be known to the multitude, as their certainty cannot be seen except by minds carefully prepared,--but yet, when their terms are properly understood, the perception of their absolute truth is immediate and irresistible. Similarly, if we are not able to claim for a proposed moral axiom, in its precise form, an explicit and actual assent of “_orbis terrarum_,” it may still be a truth which men before vaguely apprehended, and which they will now unhesitatingly admit. In this inquiry it is not of great importance in what order we take the virtues. We are not to examine the system of any particular moralist, but the Morality (as it was called) of Common Sense; and the discussion of the general notions of Duty and Virtue, in which we have been engaged in the present chapter, will have shown incidentally the great difficulty of eliciting from Common Sense any clear principle of classification of the particular duties and virtues. Hence I have thought it best to reserve what I have to say on the subject of classification till a later period of the discussion; and in the first place to take the matter to be investigated quite empirically, as we find it in the common thought expressed in the common language of mankind. The systems of moralists commonly attempt to give some definite arrangement to this crude material: but in so far as they are systematic they generally seem forced to transcend Common Sense, and define what it has left doubtful; as I shall hereafter try to show. For the present, then, it seems best, in this empirical investigation, to take the virtues rather in the order of their importance; and, as there are some that seem to have a special comprehensiveness of range, and to include under them, in a manner, all or most of the others, it will be convenient to begin with these. Of these Wisdom is perhaps the most obvious: in the next chapter, therefore, I propose to examine our common conceptions of Wisdom, and certain other cognate or connected virtues or excellences. FOOTNOTES: [172] It is more convenient, for the purpose of expounding the morality of common sense, to understand by Virtue a quality exhibited in right conduct; for then we can use the common notions of the particular virtues as heads for the classification of the most important kinds or aspects of right conduct as generally recognised. And I think that this employment of the term is as much in accordance with ordinary usage as any other equally precise use would be. [173] In Book i. chap. v. § 3 I have explained the sense in which Determinists no less than Libertarians hold that it is in a man’s power to do his duty. [174] Cf. _Inquiry concerning the Principles of Morals_, Appendix iv.