towards an action, the action really is right; and whenever any man whatever really has another particular feeling towards an action, the action really is wrong. Or, if we take the view that it is not a pair of feelings which are in question, but merely the presence or absence of a single feeling—for instance, the feeling of moral disapproval; then, what follows is, that whenever any man whatever fails to have this feeling towards an action, the action really is right, and whenever any man whatever has got the feeling, the action really is wrong. Whatever view we take as to what the feelings are, and whether we suppose that it is a pair of feelings or merely the presence and absence of a single one, the consequence follows that the presence (or absence) of the feeling in question in any man whatever is sufficient to ensure that an action is right or wrong, as the case may be. And it is important to insist that this consequence does follow, because it is not, I think, always clearly seen. It seems sometimes to be vaguely held that when a man judges an action to be right, he is merely judging that
