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in a general way, accepted and agreed upon. They are these. Certain forms of action are known by us as right, others as wrong; a sense of obligation accompanies the former when urged upon us, and of satisfaction and approval when performed by us. The latter, on the other hand, when distinctly contemplated as wrong, deter the mind from acceptance by a minatory sense of duty, and punish the commission by a clear feeling of guilt. Of the presence and operation of these facts, history and language are full. Neither the speech nor the actions, the laws nor the religion of men, are. intelligible without them. The testimony of individual experience is repeated in that of communities and nations. From the beginning men have been dealing with virtuous and vicious acts, with right and wrong courses of conduct, with innocence and guilt, responsibility and irresponsibility, honor and shame, praise and censure, rewards and punishments. These ethical ideas grow in the race as it advances. Our legislation, our social institutions, our daily actions, our religious beliefs are full of them; and new labors of reform are constantly putting them into more pithy and pungent shape. Ethical science commands a large share of attention, and takes under its survey more and more broadly the actions of men. The shades of feeling involved vary from remorse and despair to the slightest uneasiness, from the triumphant self -justification of the martyr to a transient thrill of delight. Sin, wickedness, guilt, duty, right, righteousness, integrity, justice, holiness, are a few of the weighty words under which these grave thoughts take their way.

The facts involved being thus comparatively bold and salient, in a measure admitted by all, what is that theory of intellectual powers which best covers and expounds them?. The perception of right and the feeling of obligation are' inseparable; they are the intellectual and emotional sides