ch foundation of truth as the
other, though I think it would be expressed in needlessly pompous
language. I must confess that I have never been able to understand why
there should be such a bitter quarrel between the intuitionists and
the utilitarians. The intuitionist is, after all, only a utilitarian
who believes that a particular class of pleasures and pains has an
especial importance, by reason of its foundation in the nature of man,
and its inseparable connection with his very existence as a thinking
being. And as regards the motive of personal affection: Love, as
Spinoza profoundly says, is the association of pleasure with that
which is loved.[1] Or, to put it to the common sense of mankind,
is the gratification of affection a pleasure or a pain? Surely a
pleasure. So that whether the motive which leads us to perform
an action is the love of our neighbour, or the love of God, it is
undeniable that pleasure enters into that motive.

[Footnote 1: "Nempe, Amor nihil aliud est, quam Laetitia, concomitante
idea causae externae."--_Ethices_ III. xiii.]

Thus much in reply to Mr. Mivart's arguments. I cannot but think
that it is to be regretted that he ekes them out by ascribing to the
doctrines of the philosophers with whom he does not agree, logical
consequences which have been over and over again proved not to flow
from them: and when reason fails him, tries the effect of an injurious
nickname. According to the views of Mr. Spencer, Mr. Mill, and Mr.
Darwin, Mr. Mivart tells us, "_virtue is a mere kind of retrieving;"
_ and, that we may not miss the point of the joke, he puts it in
italics. But what if it is? Does that make it less virtue? Suppose I
say that sculpture is a "mere way" of stone-cutting, and painting
a "mere way" of daubing canvas, and music a "mere way" of making a
noise, the statements are quite true; but they only show that I see no
other method of depreciating some of the noblest aspects of humanity,
than that of using language in an inadequate and misleading sense
about them. And the peculiar in appropriateness of this particular
nickname to the views in question, arises from the circumstance which
Mr. Mivart would doubtless have recollected, if his wish to ridicule
had not for the moment obscured his judgment--that whether the law
of evolution applies to man or not, that of hereditary transmission
certainly does. Mr. Mivart will hardly deny that a man owes a large
share of the moral tendencies wh