greatest injury, but that his predication of good in respect of A is the assertion of an objective fact. In spite of such an objection, I would reply that the moral judgment may indeed be intended to imply certain definite objective qualities or properties _because_ the valuer considers these desirable, and chooses arbitrarily to define "good" as containing those definite properties, or because in the community to which he addresses himself they are customarily so defined. The veracity, however, of the moral judgment, considered as a statement of fact, can only be tested after an agreement has been reached as to the content of the symbol "good." It has then been given a meaning which alone it does not possess. The validity of moral judgment, when it is not merely the expression of individual attitude, will therefore always depend upon the criterion of conduct previously adopted. In this way it is held that a moral judgment differs from a statement of fact, which is valid irrespective of the existence of any mind capable of apprehending that fact. In the last two chapters, where an examination of psychological processes has been necessary, I have experienced no slight difficulty in finding appropriate terms by which to distinguish certain conceptions which are in some respects new. An inapt terminology and the misuse of terms is so grave a fault, and so habitually results in errors, obscurity, and confusion, that it may not be superfluous to call attention to the terms that are more liable to misinterpretation and in many ways least satisfactory. For this purpose it will be necessary to give the briefest possible account of the use to which they are put, while their more precise definition will be left to the chapters in which they occur. The psychic life and the mental activity of human beings is conditioned by three factors. The first, heredity, denotes the accumulation of experiences and consequent structural modifications acquired by the race during the process of its adjustment to its environment; the manifestation of the result of this experience in behaviour is called instinct. The second is the result of the habits and acquirements of the individual from the moment of conception to the end of his existence: this, together with the first, produces what we call character. The third, those external influences operating upon the individual, we refer to as environment.