(2) A right view of its nature is necessary to a correct conception of its authority. This makes the question more than simply speculative or important for correct ethical theory. It involves the interests of practical morality. The right of the conscience to rule us is sustained or denied according as one or another conception of its nature is entertained. It is natural that we should feel prompted to examine the nature of a part of our constitution that is constantly obtruding its distinctions and asserting a ruling authority over us. As it has its place within us irrespective of our will and presents laws of duty to the will, we want to see on what ground its asserted authority can be justified. But not all views of its nature afford equal explanation of this peculiarity in its action. For instance, if the conscience be nothing but a blind, irrational "instinct," or a "feeling" without any perception of reality to give rise or right to the feeling, or if it be but a standard judgment of prudence or utility from experiences of what has been helpful or hurtful, perhaps slowly accumulated and hereditarily transmitted, a clear and rational ground of ethical authority cannot be made out. Such a power may indicate what is useful, but can, if this be all, impose on us no obligation. It may tell us what is pleasurable or desirable, but cannot speak to us concerning the other question: What is right? It cannot hold us guilty because we may choose to forego personal advantage or enjoyment. If, however, examination can show that the conscience is a faculty of actual perception, discerning a fundamental distinction between right and wrong and an immutable obligation to apply it in the constituted relations of life, its rightful authority is at once vindicated. It is seen to be an authoritative guide in its sphere of perception, as are the other cognitive powers, each in its own sphere of real knowledge. When it becomes clear that the moral faculty, in the presence of the existing conditions and relations of life, perceives what ought to be done, and what men are obligated to do, and what they cannot disregard without demerit, ill-desert or guilt, then the right of conscience to direct conduct is justified. At any rate, whether the examination may confirm or discredit this claim of rightful rulership, the inquiry into the nature of the conscience is essential to a correct settlement of the great question of its authority and the grounds of it. ==Question of Psychology.==