Absolutism, Divine, 149–151.

Actions, objects of moral judgment, 183–187.

Affections, benevolent, not supreme, 90–92.

Agnostic tendencies, 81–83, 120–124.

Aim, ethical, in Christianity, 197–198.

Altruism, 154, 161.

Analogy, supports relational theory, 176–177.

Anthropological testimony, 34.

Applicatory moral judgments, 51–52, 67–68, 92–97, 128.

Arnold, Matthew, quoted, 25.

Aristotle, 16, 18, 33, 152.

Assyria, 43.

Assurance of success, quickening to moral endeavor, 220–222.

Aurelius, Marcus, 33.

Authority, moral, belongs not to utility or pleasure, 158–160;
nor to "the beautiful," 144;
but to "the right," supremely, 79–80, 87–88, 126–136, 158–159, 178–191;
to conscience, as discerning the right, 57–58, 86–99, 104.

Bain, Alexander, 121, 154.

Benevolent affections, not supreme, 90–92.

Bentham, Jeremy, 154.

Book of the Dead, 33.

Bowne, Prof. Borden P., 29, 36, 62, 153, 170, 186.

Brahmanism, 32, 142.

Buckle, 43.

Buddhism, 32, 126, 142, 221–222.

Butler, Bishop, 110–111, 154.

Calderwood, 167.

Cato, 33.

Christ, personal embodiment of his own teaching, 203–204.

Christian ethics, completes the ethical view, 198–200;
sources of, 200–205;
special features of, 205–217.

Christianity, relation of, to rational ethics, 26–27, 196–198;
its distinctive teachings, 205–217;
affords power for the moral task, 218–227.

Cicero, 16, 33.

Clarke, Samuel, 166.

Cocker, B. D., quoted, 173.

Coleridge, 167.

Confucianism, 32.

Confucius, 141.

Conscience, simple or complex, 37–39; its existence proved, 39–55;
its psychological place, 59–62;
its nature determined, 62–83;
theistic, 79–80, 86–88;
supremacy of, 83–92;
acts of necessity, 78–80;
educable, 104, 199–200;
conceivably formed through theistic evolution, 83–85;
enlightened by Christian teaching, 198–217;
becomes efficient through Christian forces, 218–227.

Consciousness, testimony as to freedom, 108–110;
Christian, source for formulation of ethics, 204–205.

Cudworth, 167.

Demerit, import and measure of, 70–72.

Deontology, 16 (note).

Des Cartes, RenÉ, 150.

Dividing line between true and false ethical theories, 130–132.

Diversity of moral judgments, 48, 173.

Dorner, Dr., quoted, 150.

Druidism, 32.

Duty defined, 65.

Dynamic, moral, 198, 218–227.

Education of conscience, 74, 104.

Egypt, 43, 126.

Epictetus, 148.

Ethics, defined, 15–17;
historically sketched, 17–20;
how divided, 21–23;
relation to psychology, 23;
to natural theology, 24;
to Christian theology, 25;
partly psychological, 21–22, 59;
partly metaphysical, 21–22, 119–120;
relation of evolution to, 54–55, 83–85, 132–137;
illuminated by Christianity, 196–217;
task of, under Christianity, 218–227.

EudÆmonism, 144–153.

Evolution, in relation to conscience, 54–55, 83–85, 132;
to objective moral law, 132–137, 154–155.

Fact, the primary ethical, 28–36.

Faculty, as applied to the conscience, 37–38;
psychologically described, 62–80.

Failure of utilitarianism, 155–160.

Fallibility of conscience, 52, 92–94, 103–105.

Fatalism, in Stoic virtue, 147.

Feelings, moral, a part of conscience, 72–77;
feelings, objects of moral judgment, 187–189.

Flint, Prof., quoted, 218.

Freedom, personal, abridged in ancient nations, 17–18.

Free-will, necessary to moral agency, 66, 105–106;
alternative choice, 106–107, 159;
proof of, 107–112;
excluded by materialism, 112–113.

God, existence of required by moral law, 79–80, 87–88, 135;
relation to moral law, 126, 135–136, 149–151, 158, 169, 172, 178–181, 208–215;
moral duties due to Him, 169–170, 222–223.

Good, the chief, 143, 145, 146, 148.

Greece, 17, 43, 143–148.

Gregory, Dr. D. S., 166.

Grote, 123.

Grotius, Hugo, 149–150.

Ground of right, the point defined, 139;
sometimes confounded with ground of obligation, 138–139;
various theories, 140–167;
Egyptian, 140;
Chinese, 141;
Indian, 142;
Zoroastrian, 142–143;
Greek, 143–148;
Roman, 148;
Divine absolutism, 149–150;
of Hobbes, 151;
sympathetic, 152;
utilitarian, 152–165;
of relations, 165;
spiritual excellence, 166;
direct intuition, 167;
as subjective or objective, 139–140, 168;
proximate ground, 168–178;
ultimate, 178–181;
not in mere "will" of God, 179–180.

Guilt of wrong-doing, 210–212.

Hamilton, Sir William, 121, 122.

Happiness, an end, but not supreme, 161–163;
idea of, not identical with that of right, 156;
without the moral imperative, 158–160.

Hedonism, 146.

Herbert Spencer, on moralizing effects of intellectualism, 43;
on relativity of knowledge, 122;
explanation of the moral sentiments, 35, 155.

Heredity and conscience, 83–84.

Hickock, Dr. Laurens P., 166.Historical witness to the ethical distinctions, 29–31.

History of ethics, glance at, 17–20.

Hobbes, 151.

Horace, 33.

Hume, 152, 154.

Hutcheson, 154.

Imperative, the moral, 65–66, 99, 158, 212–213.

Instinct, not conscience, 57–58.

Intentions, have moral quality, 190;
teleological motives, 190.

Intuitional, the conscience perceptions, 60–63, 76, 78–79.

Jouffroy, Theo. Simon, 166.

Judgments, moral, universal, 29;
conflict of, 47;
agreement, 48–51;
primary, 62–67;
secondary, 51, 128;
not infallible, 52.

Kant, Critique of Pure Reason, 81;
phenomenalism, 121–122;
on the ground of right, 167;
"categorical imperative," 212–213.

Knowledge, relation of, to moral judgments, 51–52, 59–62, 67–68, 92–93, 95–96, 102–105, 172–175, 205–209.

Lecky, quoted, 157 (note).

Literature, its testimony to the moral sense, 33.

Mansel, Dean, 121.

Marcus Aurelius, 148.

Martineau, James, 88, 174, 223–224.

Merit and demerit, import of, 68–70;
measure of, 71.

Metaphysics of ethics, 21, 119–195.

Mill, James, 154.

Mill, J. Stuart, 82, 121–122, 154.

Mohammedanism, 32.

Monism, material, 133–137, 155.

Moral agency, 100–118, 172, 182.

Moral distinctions, fact of, 28–36;
faculty of, 37–85;
objectively real, 125–126;
not made by mental organization, 127;
intuitions, 63;
immutable and eternal, 127–128.

Moral emotions, 44–47.

Moral Law, perceived obligation, 64–66;
theistic, 79–80, 87–88, 135;
only for free agents, 136;
grandeur of, 129–130;
universal, 213–215.

Morality, relation of Christianity to, 197–198.

Moral motives, 73, 75–76.

Moral qualities, predicable of personal beings, 182;
external acts, 183–187;
feelings, desires, etc., 187–189;
hereditary propensities, 189;
intellectual activities, 191;
intentions, 190;
will, 193–195.

Necessitarianism, 112–115.

Necessity, in the action of conscience, 78;
in intellect and sensibility, 174–175.

Nemesis, in history, 31.

Newman, Francis, 80.

Nirvana, 142, 222.

Obligation, perceived, 64;
felt, 64–65;
belongs to moral agent, 65;
central in conscience, 65;
implies objective moral law, 125–137.

Old Testament ethics, 202–203.

Paley, William, 153.

Pascal, 47.

Peculiarity of the moral perceptions, 40.

Persistence of the moral sense, 48, 64.

Phenicia, 43.

Phenomenalism, 81, 121–125.

Philosophical part of ethics, 21.

Plato, 18, 33, 144, 148, 152.

Plausibility of utilitarianism, 161–165.

Positive Philosophy, 82.Principles, higher and lower, Dr. Martineau's rules, 174–175.

Presuppositions to responsibility, 102–103, 105–108, 172.

Psychology, relation to ethics, 23;
in study of conscience, 59;
shows the place of conscience, 59–62.

Quatrefages, 32.

Regeneration, to realize the ethical life, 215–217, 225–226.

Relativity of knowledge, 81, 120–125.

Religion, witness to the ethical distinctions, 31–33;
becomes moral obligation, 169–170, 222–223.

Right, rated in value, 160.

Robinson Crusoe, 170.

Roman teaching, 148.

Rome, 43.

Seneca, 33, 148.

Sensibility, the, as related to the conscience, 72–76;
to moral agency, 115.

Shaftesbury, 154.

Shintoism, 32.

Skepticism, intellectual, 123.

Smith, Adam, 151.

Smyth, Dr. Newman, quoted, 200, 203.

Society, ethical constituted, 29, 116.

Socrates, 17, 143, 144, 153.

Solidarity of humanity, 164.

Sophocles, 33.

Spencer, Herbert, 35, 43, 122, 157.

Spinozism, 112.

Stoic ethics, 146–148.

Supremacy of conscience, 86–99.

Sympathetic Theory, 151.

TÂoism, 32.

Theology, relation to ethics, 24, 25.

Theoretical and practical ethics distinguished, 21–23.

Universalism of moral law, 127–130, 213–215.

Utilitarianism, 35, 152–164;
error of, 155–160;
measure of truth involved in, 161–165;
evolutionist, 155–156, 159;
Lecky on, 157 (note).

Value of the morally good, 160.

Volitions, objects of moral judgment, 193–196.

Wayland, Dr. Francis, 166.

Whewell, 95.

Will, free, 106–112;
point of personal responsibility, 194–195.

Will of God, not itself the absolute ground of right, 179–181.

Wollaston, 166.

Wolseley, Lord, 43.

Zoroastrianism, 32, 142.