conscientious feelings are so weak as to allow of their asking this
question, if they answer it affirmatively, will not do so because they
believe in the transcendental theory, but because of the external
sanctions.

It is not necessary, for the present purpose, to decide whether the
feeling of duty is innate or implanted. Assuming it to be innate, it is
an open question to what objects it naturally attaches itself; for the
philosophic supporters of that theory are now agreed that the intuitive
perception is of principles of morality, and not of the details. If
there be anything innate in the matter, I see no reason why the feeling
which is innate should not be that of regard to the pleasures and pains
of others. If there is any principle of morals which is intuitively
obligatory, I should say it must be that. If so, the intuitive ethics
would coincide with the utilitarian, and there would be no further
quarrel between them. Even as it is, the intuitive moralists, though
they believe that there are other intuitive moral obligations, do
already believe this to be one; for they unanimously hold that a large
portion of morality turns upon the consideration due to the interests of
our fellow creatures. Therefore, if the belief in the transcendental
origin of moral obligation gives any additional efficacy to the internal
sanction, it appears to me that the utilitarian principle has already
the benefit of it.

On the other hand, if, as is my own belief, the moral feelings are not
innate, but acquired, they are not for that reason the less natural. It
is natural to man to speak, to reason, to build cities, to cultivate the
ground, though these are acquired faculties. The moral feelings are not
indeed a part of our nature, in the sense of being hi any perceptible
degree present in all of us; but this, unhappily, is a fact admitted by