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 may not, by means of these influences, be made to act on the human mind with all the authority of conscience’ (p. 44). The feeling of obligation then, we see, does not refer itself essentially to anything in particular. And further, ‘this sanction has no binding efficacy on those who do not possess the feelings it appeals to’ (p. 42). ‘The sanction, so far as it is disinterested, is always in the mind itself, and the notion, therefore, of the transcendental moralists must be that this sanction will not exist in the mind, unless it is believed to have its root out of the mind, and that, if a person is able to say to himself, This which is restraining me and which is called my conscience, is only a feeling in my own mind, he may possibly draw the conclusion that when the feeling ceases the obligation ceases, and that, if he find the feeling inconvenient, he may disregard it and endeavour to get rid of it’ (pp. 42, 43). This is a serious matter; and I should say that any theory which maintains that a man may get rid of his sense of moral obligation if he can, and that, if he does so, the moral obligation is gone, is as grossly immoral a theory as ever was published. Does Mr. Mill repudiate the doctrine? Not at all; he evidently accepts it, though he prefers not to say so. The passage goes on: ‘But is this danger confined to the Utilitarian morality?’ etc. Now I am ashamed of repeating it so often, but I must entreat the reader not to have dust thrown in his eyes in this way, and not to be distracted by ‘transcendental moralists’ or any other bugbears. The question is, Is theory A true, or are we obliged to say that either theory A is false or the facts are a lie? The question is not, Have theories B and C the same fault as A? When we have done with A, we will then, if we choose, go to B and C; and if they turn out all false, that does not prove one true. These pleader’s devices are in place in a law-court, but philosophy does not recognize them.

If then all that the moral ‘ought’ means is that I happen to have a feeling which I need not have, and that this feeling attaches itself now to one set of pleasures and now to another set according to accident or my liking, would it not be better altogether to have done with the word, and, as some have done, openly to reject it and give it up, since already we have given up all that it stands for? But if we give up the word, then we have