urrent Utilitarianism, is, that it
recognizes no more developed form of morality--does not see that it has
reached but the initial stage of Moral Science.

'To make my position fully understood, it seems needful to add that,
corresponding to the fundamental propositions of a developed Moral
Science, there have been, and still are, developing in the race,
certain fundamental moral intuitions; and that, though these moral
intuitions are the results of accumulated experiences of Utility,
gradually organized and inherited, they have come to be quite
independent of conscious experience. Just in the same way that I
believe the intuition of space, possessed by any living individual, to
have arisen from organized and consolidated experiences of all
antecedent individuals who bequeathed to him their slowly-developed
nervous organizations--just as I believe that this intuition, requiring
only to be made definite and complete by personal experiences, has
practically become a form of thought, apparently quite independent of
experience; so do I believe that the experiences of utility organised
and consolidated through all past generations of the human race, have
been producing corresponding nervous modifications, which, by continued
transmission and accumulation, have become in us certain faculties of
moral intuition--certain emotions responding to right and wrong
conduct, which have no apparent basis in the individual experiences of
utility. I also hold that just as the space-intuition responds to the
exact demonstrations of Geometry, and has its rough conclusions
interpreted and verified by them; so will moral intuitions respond to
the demonstrations of Moral Science, and will have their rough
conclusions interpreted and verified by them.'

The relations between the Expediency-Morality, and Moral Science,
conceived by Mr. Spencer to be, the one transitional, and the other
ultimate, are further explained in the following passage from his essay
on 'Prison-Ethics':--

'Progressing civilization, which is of necessity a succession of
compromises between old and new, requires a perpetual re-adjustment of
the compromise between the ideal and the practicable in social
arrangements: to which end both elements of the compromise must be kept
in view. If it is true that pure rectitude prescribes a system of
things far too good for men as they are; it is not less true that mere
expediency does not of itself tend to establish a system of thi