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 do others. Whether any actions, except voluntary ones, can be properly said to be right or wrong, or to be actions which ought or ought not to have been done, and, if so, in what sense and under what conditions, is again a question which our theory does not presume to answer. It only assumes that these things can be properly said of some voluntary actions, whether or not they can also be said of other actions as well. It confines itself, therefore, strictly to voluntary actions; and with regard to these it asks the following questions. Can we discover any characteristic, over and above the mere fact that they are right, which belongs to absolutely all voluntary actions which are right, and which at the same time does not belong to any except those which are right? And similarly: Can we discover any characteristic, over and above the mere fact that they are wrong, which belongs to absolutely all voluntary actions which are wrong, and which at the same time does not belong to any except those which are wrong? And so, too, in the case of the words “ought” and “duty,” it wants to discover some