(3) A special question has place here--whether moral quality belongs even to the personal dispositions, propensities and inclinations that lie back of the _exercise_ of the feelings, as attitudes or habitudes of the soul with respect to good and evil? The facts of life unquestionably show the existence of such propensities or tendencies derived through heredity and descending from generation to generation. The scientific theory of evolution recognizes them and draws many of its conclusions, both psychological and moral, from them. They express rather a state of the personal constitution than any exercise of its faculties. They denote so basally the psychical life-condition, that they characterize rather what the person is than what he does morally. Since they, as states of the personal agent, constitute his attitude, among other things, toward good and evil, an attitude either right or wrong, this question manifestly requires an affirmative answer. ==Aims and Intentions.== =3.= Intentions. In judging conduct we inquire especially into the aim, purpose, intention, which directed it. We look at the end sought. And in a peculiar degree conduct is pronounced right or wrong according to this. For the intention is pre-eminently the very heart and informing principle of the moral act. Besides largely shaping the material action in agreement or conflict with objective duty it is the inner soul of the total deed. It may make an act that in its external form is morally indifferent thoroughly virtuous or deeply criminal--such as that of handing a sum of money to another, in one case to relieve suffering, in another to secure murder. The intention to do what is known to be wrong, even when the overt deed is prevented, stamps upon the person its own moral character. In intentions we find the teleology of the ethical conduct--the chosen ends at which men are aiming in their constant endeavor--and they have a place of importance corresponding to this directive relation. Life moves as these turn, and the great body of human activity, in its mighty sweep of purposive conduct, whether rising into its loftiest and purest virtues or descending to its lowest and most horrid crimes, is their result. In this teleological position they differ as "motives" from the motives found in the simple feelings, affections and passions which act non-voluntarily and unconscious of ends, but are springs of impulse and incentives from the subjective psychical organization. Intentions are deliberate voluntary purposes aiming at chosen objects and adjusting means to ends. For this class of motives, therefore, we are peculiarly and pre-eminently responsible. ==Activities of the Intellect.==