And as regards the mere fact that the working of conscience is independent
of the will, surely this is not more than we find, in varying degrees, to
be true of all our emotions; and conscience, according to the evolution
theory, has its root in the emotions. Hence, it is no more an argument to
say that the irrepressible character of conscience refers us to a God of
morality, than it would be to say that the sometimes resistless force of
the ludicrous refers us to a god of laughter. Love, again, is an emotion
which cannot be subdued by volition, and in its tendency to persist bears
just such a striking resemblance to the feelings of morality as we should
expect to find on the supposition of the former having played an important
part in the genesis of the latter. The _dictating_ character of conscience,
therefore, is clearly in itself of no avail as pointing to a superhuman
Dictator. Thus, for example, to take Dr. Newman's own illustration, why
should we feel such tearful, broken-hearted sorrow on intentionally or
carelessly hurting a mother? We see no shadow of a reason for resorting to
any supernatural hypothesis to explain the fact--love between mother and
offspring being an essential condition to the existence of higher animals.
Yet this is a simple case of truly conscientious feeling, where the thought
of any _personal_ cause of conscience _need_ not be entertained, and is
certainly not necessary to explain the effects.
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