The last claim to be considered is that of Special Need. This has been substantially stated already, in investigating the obligation of General Benevolence or Common Humanity. For it was said that we owe to all men such services as we can render by a sacrifice or effort small in comparison with the service: and hence, in proportion as the needs of other men present themselves as urgent, we recognise the duty of relieving them out of our superfluity. But I have thought it right to notice the duty separately, because we are commonly prompted to fulfil it by the specific emotion of Pity or Compassion. Here, again, there seems a doubt how far it is good to foster and encourage this emotion--as distinct from the practical habit of rendering prompt aid and succour in distress, whenever such succour is judged to be right. On the one hand, the emotional impulse tends to make the action of relieving need not only easier to the agent, but more graceful and pleasing: on the other hand, it is generally recognised that mistaken pity is more likely to lead us astray than--_e.g._--mistaken gratitude: as it is more liable to interfere dangerously with the infliction of penalties required for the maintenance of social order, or with the operation of motives to industry and thrift, necessary for economic well-being. And when--to guard against the last-mentioned danger--we try to define the external duty of relieving want, we find ourselves face to face with what is no mere problem of the closet, but a serious practical perplexity to most moral persons at the present day. For many ask whether it is not our duty to refrain from all superfluous indulgences, until we have removed the misery and want that exist around us, as far as they are removable by money. And in answering this question Common Sense seems to be inevitably led to a consideration of the economic consequences of attempting--either by taxation and public expenditure, or by the voluntary gifts of private persons--to provide a sufficient income for all needy members of the community; and is thus gradually brought to substitute for the Intuitional method of dealing with problems of this kind a different procedure, having at least much affinity with the Utilitarian method.[203] In conclusion, then, we must admit that while we find a number of broad and more or less indefinite rules unhesitatingly laid down by Common Sense in this department of duty, it is difficult or impossible to extract from them, so far as they are commonly accepted, any clear and precise principles for determining the extent of the duty in any case. And yet, as we saw, such particular principles of distribution of the services to which good-will prompts seem to be required for the perfection of practice no less than for theoretical completeness; in so far as the duties which we have been considering are liable to come into apparent conflict with each other and with other prescriptions of the moral code.