Thirdly, that even with respect to the cases in which there is the most startling diversity, there is often an underlying agreement, overlooked by superficial thought. Take, for instance, the Hindu mother's act of infanticide. Underneath her act and guiding it, is one or the other, or possibly both, of these principles: 1. Whatever sacrifice God calls for ought to be made; or, 2. Whatever is best for the child ought to be done. Falsely taught to believe that God calls for the sacrifice of her child, or that this surrender of it to him is the best thing for it, the mother makes the offering. Essentially as to the principles from which she acts her conscience and the Christian conscience are at one. But she has been misled as to the will of God. Her understanding is without correct information as to matters of fact, and she applies mistakenly the principles of duty which are in her moral nature. Take, again, the crimes of religious intolerance and persecution. The religious zealot believes that every man is to be, without weakness or shadow or turning, faithful to the truth. So also does the dissenter from the creed which the persecutor defends. They agree as to the underlying principle of action. Each feels bound by the same ethical law of "fidelity to the truth," but the persecutor is in grievous error in understanding that this fidelity binds him to coerce the mind of his dissenting brother. ==Difference of Perceptions.== Fourthly, the difference must be clearly kept in view between the essential ethical perception, viz.: the distinction of right and wrong with the involved obligation, and the application of that perception--between the primary and secondary moral judgment. The primary is the intuition of the law of right, the secondary affirms the quality of right or wrong with respect to particular actions. In the one case the moral sense perceives that justice, love, veracity, kindness, etc., are right, and injustice, hatred, falsehood and cruelty are wrong; in the other the judgment is concerned with the further question whether this, that, or the other act comes under one or the other of these categories. The fundamental ethical distinction and obligation, with approval of justice, truth, etc., are generic, and altogether irrespective of any particular actions or instances. The secondary judgments apply the distinction to particular modes of conduct or forms of temper and feeling. The latter are only in part moral judgments, _i. e._ only so far as the particular feeling or deed exhibits to the conscience the presence of the ethical quality. It is an unquestionable fact that in many of the activities of life there are open alternatives of choice where the question of moral quality is not raised at all. As, for instance, between taking one path or another to a certain point, or in writing a letter with a pen or typewriter, the choice is morally indifferent. The decision involves no ethical judgment.