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We can discover any actual law of connection between phenomena only by observing that they occur in succession. We cannot get beyond or behind the facts and therefore intuitionism in this sense is not opposed to empiricism, but a warrant for empirical conclusions. An 'intuition, briefly, is an unanalysable belief.
Yet it seems significant that judgments of worth do not appear out of place in comparing such things. PERFECTIONISM AND INTUITIONISM. Taking into consideration all that is said above, it seems not unreasonable to conclude: That in speaking of the perfection of any creature we very often judge it only by the standard set by its own type. We regard it as a good specimen of its kind.
In Cicero, Nature becomes fairly garrulous to man on all matters of deportment: "Let us follow Nature, and refrain from whatever lacks the approval of eye and ear. THE APPEAL TO NATURE AND INTUITIONISM. The moralists who urge us to follow nature, whether human nature or Nature in a wider sense, we may, hence, regard as intuitionists of a sort.
Dewey and Tufts, ETHICS, chaps, V. IX. W. Bagehot, PHYSICS AND POLITICS, chaps. II, VI. F. Paulsen, SYSTEM OF ETHICS, part II, chap. V, sec. 6. S. E. Mezes, ETHICS, chap, VII, pp. 164-83. What is the meaning of "moral intuitionism"?
In his earlier writings he appears to be largely in accord with the intuitionists in judging of conduct, regarding intuitions as having their origin in the experiences of the race. Nor does he ever seem inclined to break with intuitionism completely.
It is not easy to draw a sharp line between Perceptional Intuitionism and Dogmatic, just as it is not easy in other fields to distinguish sharply between knowledge given directly in perception, and knowledge in which more or less conscious processes of inference play a part. Do I perceive the man whom I see, when I look into a mirror, to be behind the mirror or in front of it?
That moral intuitions are indispensable may be freely admitted even by one who demurs to the doctrine that intuitionism in some one of its forms may be accepted as a satisfactory theory of morals. Perceptional Intuitionism, at least, cannot be regarded as embodying a rational theory or furnishing a science of any sort.
He has in a given instance distinguished between right and wrong, although he has not raised the general problem of what constitutes right and wrong. He has exercised the prerogative of a moral being, though not of a very thoughtful one. We have seen above, that perceptional intuitionism tends to pass over into dogmatic intuitionism of some sort, even in the case of minds little developed.
Thus, until the German influence came to modify the whole controversy, the vital issue seemed to lie between the doctrine of Reid or 'intuitionism' on the one hand, and the purely 'experiential' school on the other, whether, as in France, it followed Condillac, or, as in England, looked back chiefly to Hartley.
It, too, may be taken as 'primordial, or incapable of further analysis. This doctrine becomes important in some of Mill's logical speculations, and is connected with his whole theory of belief in an external world. It has an uncomfortable likeness to Reid's 'common-sense' view, and even to the hated 'intuitionism'; and Mill deserves the more credit for his candour.
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