has a particular feeling towards it, it will, of course, follow that whenever any man at all really has this feeling towards it, the action really is right, while, whenever any man at all has not got it or has an opposite feeling, the action really is wrong: and, since cases will certainly occur in which one man has the required feeling, while another has an opposite one towards the same action, in all such cases the same action will be both right and wrong.
From either of these two views, then, the same consequence will follow. And, though I do not know whether any one would definitely hold either of them to be true, it is, I think, worth while briefly to consider the objections to them, because they seem to be the only alternatives left, from which this consequence will follow, when once we have rejected the view that, in our judgments of right and wrong, each of us is merely talking about his own feelings; and because, while the objection which did apply to that view, does not apply equally to these, there is an objection which does apply to these, but which does not apply nearly so obviously to that one.
The objection which was urged against
