(3) Intelligence and reason imply (_a_) considering the proposed act or the actually performed act as a whole and in its relations. Especially they mean considering consequences. In order to foresee consequences there is required not only empirical observation of past experience, not only deduction from already formulated concepts--as when we say that injustice will cause hard feelings and revolt--but that rarer quality which in the presence of a situation discerns a meaning not obvious, suggests an idea, "injustice," to interpret the situation. Situations are neither already labeled "unjust," nor are they obviously unjust to the ordinary mind. Analysis into elements and rearrangement of the elements into a new synthesis are required. This is eminently a synthetic or "creative" activity. Further it is evident that the activity of intelligence in considering consequences implies not only what we call reasoning in the narrower sense but imagination and feeling. For the consequences of an act which are of importance ethically are consequences which are not merely to be described but are to be imagined so vividly as to be felt, whether they are consequences that affect ourselves or affect others. (_b_) But it would be a very narrow intelligence that should attempt to consider only consequences of a single proposed act without considering also other possible acts and their consequences. The second important characteristic of intelligence is that it considers either other means of reaching a given end, or other ends, and by working out the consequences of these also has the basis for deliberation and choice. The method of "multiple working hypotheses," urged as highly important in scientific investigation, is no less essential in the moral field. To bring several ends into the field of consideration is the characteristic of the intelligent, or as we often say, the open-minded man. Such consideration as this widens the capacity of the agent and marks him off from the creature of habit, of prejudice, or of instinct.