Here it is enough to point out that men do not actually limit the notion of rationality in this way. In every, even moderately, rational life some desires must be suppressed. All desires cannot be satisfied. Why should it not be regarded as rational and reasonable that, to attain the comprehensive ends of the social will, certain ends consistently chosen by certain kinds of individuals should deliberately be denied? As a matter of fact, men generally do so regard it. They employ the terms rational and irrational, reasonable and unreasonable, to indicate the harmony or lack of harmony between the individual and the social will. We call the man unreasonable who insists upon having his own way regardless of his fellows; and this, even in instances in which his fellows cannot punish him for his selfish attitude. It is not a matter of accident that this should be so. The analogy between the relation of separate volitions to the dominant ends which control action on the part of the individual, and the relation of the ultimate choices of individuals to the ends pursued by the social will, is a close one. In the well-ordered mind the clash of conflicting desires is reduced to a minimum. In a well-ordered community the conflict of individual wills is also reduced to a minimum. In each case, we are concerned with the work of reason, and judgments as to rationality and irrationality are equally in place. 84. REASONABLE SOCIAL ENDS.--The will of the individual, when affirmed to be rational or irrational, is, therefore, referred to the background of the social will. But the social will is more or less different in different communities, and in the one community at different stages of its development. Is there any measure of the degree of rationality of the social will itself? is there any standard to which its different expressions may be referred? We may criticise a community as we criticise an individual man even when he is taken as abstracted from his social setting. The man's choices may be blind, conflicting, wayward, and ill-adapted to serve his interests taken as a whole. In the last chapter we saw that a community may resemble such a man. It may be ignorant, superstitious, short-sighted, and in conflict with itself. The social will as actually revealed may be an imperfect and inconsistent thing. Here enlightenment and inner harmonization are called for, to set the social will free.