perience' of consequences may truly teach us what things are wicked, but what have consequences to do with what is mean and vulgar? If a man has shot his wife's paramour, by reason of what subtile repugnancy in things is it that we are so disgusted when we hear that the wife and the husband have made it up and are living comfortably together again? Or if the hypothesis were offered us of a world in which Messrs. Fourier's and Bellamy's and Morris's Utopias should all be outdone, and millions kept permanently happy on the one simple condition that a certain lost soul on the far-off edge of things should lead a life of lonely torture, what except a specifical and independent sort of emotion can it be which would make us immediately feel, even though an impulse arose within us to clutch at the happiness so offered, how hideous a thing would be its enjoyment when deliberately accepted as the fruit of such a bargain? To what, once more, but subtile brain-born feelings of discord can be due all these recent protests against the entire race-tradition of retributive justice?—I refer to Tolstoi with his ideas of non-resistance, to Mr. Bellamy with his substitution of oblivion for repentance (in his novel of Dr. Heidenhain's Process), to M. Guyau with his radical condemnation of the punitive ideal. All these subtileties of the moral sensibility go as much beyond what can be ciphered out from the 'laws of association' as the delicacies of sentiment possible between a pair of young lovers go beyond such precepts of the 'etiquette to be observed during engagement' as are printed in manuals of social form.
No! Purely inward forces are certainly at work here. All the higher, more penetrating ideals are
