was by Hume.

But Morals is properly considered as a wide-ranging science, having a
variety of heads full of difficulty, and demanding minute
consideration. The subject of Justice, has nothing simple but the
abstract statement--giving each one their due; before that can be
applied, we must ascertain what is each person's due, which introduces
complex questions of relative merit, far transcending the sphere of
intuition.

If any part of Morals had the simplicity of an instinct, it would be
regard to Truth. The difference between truth and falsehood might
almost be regarded as a primitive susceptibility, like the difference
between light and dark, between resistance and non-resistance. That
each person should say what is, instead of what is not, may well seem
a primitive and natural impulse. In circumstances of perfect
indifference, this would be the obvious and usual course of conduct;
being, like the straight line, the shortest distance between two
points. Let a motive arise, however, in favour of the lie, and there
is nothing to insure the truth. Reference must be made to other parts
of the mind, from which counter-motives may be furnished; and the
intuition in favour of Truth, not being able to support itself, has to
repose on the general foundation of all virtue, the instituted
recognition of the claims of others.

8. Fourthly, Intuition is incapable of settling the debated questions
of Practical Morality.

If we recall some of the great questions of practical life that have
divided the opinions of mankind, we shall find that mere Intuition is
helpless to decide them.

The toleration of heretical opinions has been a greatly contested
point. Our feelings are arrayed on both sides; and there is no
prompting of nature to arbitrate between the opposing impulses. If the
advance of civilization has tended to liberty, it has been owing
partly to greater enlightenment, and partly to the successful
struggles of dissent in the war with established opinion.

The questions relating to marriage are wholly undecideable by
intuition. The natural impulses are for unlimited co-habitation. The
degree of restraint to be put upon this tendency is not indicated by
any sentiment that can be discovered in the mind. The case is very
peculiar. In thefts and murder, the immediate consequences are injury
to some one; in sexual indulgence, the immediate result is agreeable
to all concerned. The evils are traceable only in remote consequ