both of these factors play a large part in the development of the
individual's morals.

(3) The third method of moral development is that which we call
"learning by experience." The pain or dissatisfaction which a wrong
impulse brings in its train, the satisfaction which follows a moral
act, are remembered, and recur with the recurrence of a similar
situation, becoming perhaps the decisive factors in steering the animal
or man toward his true welfare. Many animals quite low in the organic
scale learn by experience; and though of course the degree of
consciousness that accompanies these readjustments varies enormously,
this method of moralization may be said to be always, like the
preceding, a more or less conscious process. Learning by experience
is subject, of course, to many mistaken judgments; the fallacy of post
hoc propter hoc leads many learners to avoid perfectly innocent acts
as supposedly involving some evil result with which they were once
by chance connected; and the true causes of the evils are often
overlooked. Even when dimly conscious readjustments become highly
conscious deliberation, the results of that deliberation may be less
forwarding morally than the unconscious and merciless grinding of
natural selection.

More and more, of course, as men grew in power of reflection, did they
consciously shape their morals; and this intelligent selection, which
has as yet played a comparatively small role, is bound, as men become
more and more rational, to supersede in importance the other factors
in moral evolution. But in the later phases of evolution all three
of these processes blend together; and it would be impossible for the
keenest analyst to tell how much of his conduct was determined in each
of these ways.