 For better or worse, Sidgwick uses the language of hedonism to label two out of the three methods with which he will be chiefly concerned—namely, egoistic hedonism (or rational egoism) and universal hedonism (or utilitarianism). The third method is variously called dogmatic or intuitional morality, which is somewhat ambiguously construed as either the (mostly negative) precepts of common-sense morality or the somewhat more refined version of these set out in the theories of such moral theorists as Whewell or Henry Calderwood (Whewell 1864; Calderwood 1876; and Donagan 1977, 1992). The main point of such views is that conformity to such moral duties as truth-telling, promise-keeping, temperance etc. is held to be “the practically ultimate end of moral actions” and these duties are “unconditionally prescribed” and discernible with “really clear and finally valid intuition,” though it is the job of the moral theorist to set them out with proper precision and “to arrange the results as systematically as possible, and by proper definitions and explanations to remove vagueness and prevent conflict.” (Sidgwick 1874 [1907: 101]). Indeed, the plain person is apt to be rather confused about the differences between the methods of ethics, arbitrarily deploying one or another without recognizing any inconsistency.