 Sidgwick’s Methods was long in the making. His correspondence with his close friend H. G. Dakyns, a Clifton master who had been a private tutor for the Tennyson family, reveals how long and volatile the development of his ethical views was, particularly during the 1860s when he was working himself free of Anglican orthodoxy. As early as 1862, he wrote to Dakyns that he was “revolving a Theory of Ethics” and working on “a reconciliation between the moral sense and utilitarian theories” (Sidgwick and Sidgwick, 1906: 75). He started telling people that he was “engaged on a Great Work,” which would indeed turn out to be the case. By 1867, much of the basic intellectual structure of the Methods was clearly in place; according to Marshall, at the faculty discussion group known as the “Grote Club,” Sidgwick “read a long &amp; general sketch of the various systems of morality: I. Absolute right II. Make yourself noble III. Make yourself happy IV Increase the general happiness. In the course of it he committed himself to the statement that without appreciating the effect of our action on the happiness of ourselves or of others we could have no idea of right &amp; wrong” (quoted in Schultz 2004: 142).