would fain point out. The endeavour was next made now to identify “blissfulness” with virtue, now to represent it as virtue's consequence and effect. Both attempts have always failed; and this for no want of sophistry. Then recourse was had to artificial formulas, purely objective and abstract, as well a posteriori as a priori, from which correct ethical conduct undoubtedly admitted of being deduced. But there was nothing found in man's nature to afford these a footing, whereby they might have availed to guide the strivings of his volition, in face of its egoistic tendency.

It appears to me superfluous to verify all this by describing and criticising every hitherto existing foundation of morality; not only because I share Augustine's opinion,