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 as means. If the laws or rules are not feelings (and they are not), they must be mere means to feeling. The relation of the two, of the end and the means, is external. You can not, from the conception of the end as such, conclude in any way to the rules as such. This seems to me quite clear; and, if it is so, then you can in your mind put the end on one side and the rules on the other, and contemplate the possibility of going to the end without these particular means. You may say you do not care for possibilities; experience shows the connection of means and end, and that is enough. This point I wish especially to emphasize: such an observed connection is not sufficient; or it is sufficient only if we are prepared to make one of the two following assumptions. The first is that the general opinion of mankind, which we suppose to exist and be embodied in these rules, is infallible; that it takes the only way, or the best way, to the given end; and also that I have no excuse for thinking otherwise. The second is that, whether I think the rules the best means to the end or not, I have in any case to sink my own view as to the right means to the given end, and take the rules as something which is not to be departed from. One of these two supposable assumptions is necessary.

(1) Now with respect to the first, I see no ground upon which the Hedonist, were he so disposed, could maintain and justify such a strong assertion of the. Why am I bound to consider these laws infallible, in such a sense that any departure from them, in any case, must contribute less to the given end than a corresponding observance? And how to me is such a truth (if it be a truth) not to be an open question? How is my doubt or my denial of the truth to be ipso facto immorality? An example will help us. Let us take the precept, Do not commit adultery. How are we to prove that no possible adultery can increase the overplus of pleasurable feeling? How are we to show that a man’s honest and probable view to the contrary is an immoral view? And, if we can not show these things, what becomes of this first supposable assumption?

(2) Then, if mankind may err, if the right of private judgment is not to be suppressed, if the supposed general experience is not infallible, how can it be moral for me always to follow it even