practically condemn, but what we can say in favor of any moral theory, must be unwilling to be put off with mere oratorical persuasion, or to mistake practical adhesion for theoretical conviction. We want a code that shall seem not only admirable, but, if so it may be, demonstrable.
Such objections, then, blocking the path of our idealist, what is he to do with them? Is there any direction in which he can successfully seek a foundation for his ideals?
We have, indeed, much seeking yet to do ere we can find the right direction. For, in the next place, we shall have to show how just such objections as we have applied to other ethical doctrines will apply to all those doctrines that put the basis of morals in the often-used mass of instincts called Conscience. Conscience undoubtedly expresses the results of civilized ancestry and training. It no doubt must always prove an indispensable aid in making practical moral decisions; but if it be used to give a theoretical basis to ethics, one can say of it what has been already said of other realities. Its universal and uniform presence among men can be doubted, and its value where it is present can be called in question whenever it is employed to give a basis for ethics; since as a mere physical fact of the constitution of human nature, conscience is not yet an ideal, nor an obvious foundation for an ideal. Both of these objections have been frequently urged. Let us venture to repeat the old story.
