ir own nature, as rational and
thinking beings; the other their happiness or pleasure. He will not
allow that we are to do right at all hazards, irrespective of utility;
yet he considers that there is something defective in the scheme that
sets aside virtue as the good, and enthrones happiness in its place. He
sums up as follows:--

'We thus see that a complete body of ethics should embrace two codes,
two systems of rules, the one of which we may call the fundamental or
antecedent, or under-ground ethics, as underlying the other; and the
other of which we may call the upper or subsequent, or above-ground
ethics, as resting on, and modified by the former. The under-ground
ethics would inculcate on man the necessity of being what he truly is,
namely, a creature of reason and of thought; in short, the necessity of
being a man, and of preserving to himself this status. Here the end is
virtue, that is, the life and health of the soul, and nothing but this.
The above-ground ethics would inculcate on man the necessity of being a
_happy_ man.

It is not enough for man _to be_; he must, moreover, if possible, _be
happy_. The fundamental ethics look merely to his being, _i.e._, his
being rational; the upper ethics look principally to his being happy,
but they are bound to take care that in all his happiness he does
nothing to violate his rationality, the health and virtue of the soul.'

HENRY LONGUEVILLE/MANSEL.

Mr. Mansel, in his 'Metaphysics,' has examined the question of a moral
standard, and the nature of the moral faculty, accepting, with slight
and unimportant modifications, the current theory of a moral sense.

1. _The Moral Faculty_. That the conceptions of right and wrong are
_sui generis_, is proved (1) by the fact that in all languages there
are distinct terms for 'right' and 'agreeable;' (2) by the testimony of
consciousness; and (3) by the mutual inconsistencies of the antagonists
of a moral sense. The moral faculty is not identical with Reason; for
the understanding contributes to truth only one of its elements,
namely, the concept; in addition, the concept must agree with the fact
as presented in intuition. The moral sense is usually supposed to
involve the perception of qualities only in so far as they are
_pleasing_ or _displeasing_. To this representation Mr. Mansel objects.
In an act of moral consciousness two things are involved: a perception
or judgment, and a sentiment or feeling. But the judgment it