sympathies and antipathies; and yet those rights may be moral rights, in the strict sense of the term, not mere preferences, namely, if we assume that any impartial judge would recognise our attribution of rights as just, or even if we are unaware of its partiality. Similarly, when the savage censures a homicide committed upon a member of his own tribe, but praises one committed upon a member of another tribe, his censure and praise are certainly influenced by his relations to the victim, or to the agent, or to both. He does not reason thus: it is blamable to kill a member of one's own tribe, and it is praiseworthy to kill a member of a foreign tribe--whether the tribe be mine or not. Nevertheless, his blame and his praise must be regarded as expressions of moral emotions. Finally, a moral emotion has a certain flavour of generality. We have previously noticed that a moral judgment very frequently implies some vague assumption {105} that it must be shared by everybody who possesses both a sufficient knowledge of the case and a "sufficiently developed" moral consciousness. We have seen, however, that this assumption is illusory. It cannot, consequently, be regarded as a _conditio sine quâ non_ for a moral judgment, unless, indeed, it be maintained that such a judgment, owing to its very nature, is necessarily a chimera--an opinion which, to my mind, would be simply absurd. But, though moral judgments cannot lay claim to universality or "objectivity," it does not follow that they are merely individual estimates. Even he who fully sees their limitations must admit that, when he pronounces an act to be good or bad, he gives expression to something more than a personal opinion, that his judgment has reference, not only to his own feelings, but to the feelings of others as well. And this is true even though he be aware that his own conviction is not shared by those around him, nor by anybody else. He then feels that it _would be_ shared if other people knew the act and all its attendant circumstances as well as he does himself, and if, at the same time, their emotions were as refined as are his own. This feeling gives to his approval or indignation a touch of generality, which belongs to public approval and public indignation, but which is never found in any merely individual emotion of gratitude or revenge. * * * * *