een already indicated.

II.--The Psychology of the Moral Faculty is given by Whewell as part of
a classification of our Active Powers, or, as he calls them, Springs of
Action. These are: I.--The _Appetites_ or Bodily Desires, as Hunger and
Thirst, and the desires of whatever things have been found to gratify
the senses. II.--The _Affections_, which are directed to persons; they
fall under the two heads Love and Anger. III.--The _Mental Desires_,
having for their objects certain abstractions. They are the desire of
Safety, including Security and Liberty; the desire of Having, or
Property; the desire of Society in all its forms--Family Society and
Civil Society, under which is included the need of Mutual
Understanding; the desire of Superiority; and the Desire of Knowledge.
IV.--The _Moral Sentiments_. Our judgment of actions as right or wrong
is accompanied by certain Affections or Sentiments, named Approbation
and Disapprobation, Indignation and Esteem; these are the Moral
Sentiments. V.--The _Reflex Sentiments_, namely, the desires of being
Loved, of Esteem or Admiration, of our own Approval; and generally all
springs of action designated by the word _self_--for example,
self-love.

With regard to the Moral Sentiment, or Conscience, in particular, the
author's resolution of Morality into Moral Rules, necessarily supposes
an exercise of the Reason, together with the Affections above
described. He expressly mentions 'the _Practical_ Reason, which guides
us in applying Rules to our actions, and in discerning the consequences
of actions.' He does not allow Individual Conscience as an ultimate or
supreme authority, but requires it to be conformed to the Supreme Moral
Rules, arrived at in the manner above described.

On the subject of Disinterestedness, he maintains a modification of
Paley's selfish theory. He allows that some persons are so far
disinterested as to be capable of benevolence and self-sacrifice,
without any motive of reward or punishment; but 'to require that all
persons should be such, would be not only to require what we certainly
shall not find, but to put the requirements of our Morality in a shape
in which it cannot convince men.' Accordingly, like Paley, he places
the doctrine that 'to promote the happiness of others will lead to our
own happiness,' exclusively on the ground of Religion. He honours the
principle that 'virtue _is_ happiness,' but prefers for mankind
generally the form, 'virtue _is the