3. It is said that the general allowance of Unveracity would be suicidal, as no one would believe the falsehood. But this argument, though forcible, is not decisive; for (1) this result may be in special circumstances desirable, or (2) we may have reason to expect that it will not occur. 317-319
1. Common opinion sometimes condemns sweepingly malevolent feelings and volitions: but Reflective Common Sense seems to admit some as legitimate, determining the limits of this admission on utilitarian grounds. 320-324
2. Other maxims of social duty seem clearly subordinate to those already discussed: as is illustrated by an examination of Liberality and other cognate notions. 324-326
1. The general duty of seeking one’s own happiness is commonly recognised under the notion of Prudence. 327-328
2. This as specially applied to the control of bodily appetites is called Temperance: but under this notion a more rigid restraint is sometimes thought to be prescribed: though as to the principle of this there seems no agreement. 328-329
3. Nor is it easy to give a clear definition of the maxim of Purity--but in fact common sense seems averse to attempt this. We must note, however, that suicide is commonly judged to be absolutely wrong. 329-331
1. The Duty of Courage is subordinate to those already discussed: and in drawing the line between the Excellence of Courage and the Fault of Foolhardiness we seem forced to have recourse to considerations of expediency. 332-334
2. Similarly the maxim of Humility seems either clearly subordinate or not clearly determinate. 334-336
1. We have now to examine the moral maxims that have been defined, to ascertain whether they possess the characteristics of scientific intuitions. 337-338
2. We require of an Axiom that it should be (1) stated in clear and precise terms, (2) really self-evident, (3) not conflicting with any other truth, (4) supported by an adequate ‘consensus of experts.’ These characteristics are not found in the moral maxims of Common Sense. 338-343
3. The maxims of Wisdom and Self-control are only self-evident in so far as they are tautological: 343-345
4. nor can we state any clear, absolute, universally-admitted axioms for determining the duties of the Affections: 345-349