Moreover, one form of the moral judgment: "This is right," speaks the language of law--of the collective judgment, or of the judge who hears both sides but is neither. This generalizing or universalizing is frequently supposed to be the characteristic activity of "reason." I believe that a comparison with the kindred value judgments in economics supports the doctrine that in judgments as to the good as well as in those as to right, there is no product of any simple faculty, but rather a synthetic process in which the social factor is prominent. A compelling motive toward an objective and universal judgment is found in the practical conditions of moral judgments. Unless men agree on such fundamental things as killing, stealing, and sex relations they cannot get on together. Not that when I say, "Killing is wrong," I mean to affirm "I agree with you in objecting to it"; but that the necessity (a) of acting as if I either do or do not approve it, and (b) of either making my attitude agree with yours, or yours agree with mine, or of fighting it out with you or with the whole force of organized society, compels me to put my attitude into objective terms, to meet you and society on a common platform. This is a _synthesis_, an achievement. To attribute the synthesis to any faculty of "practical reason," adds nothing to our information, but tends rather to obscure the facts. (_d_) The process is thus a reciprocal process of valuing objects and of constructing and reconstructing a self. The object as first imaged or anticipated undergoes enlargement and change as it is put into relations to other objects and as the consequences of adoption or rejection are tried in anticipation. The self by reflecting and by enlarging its scope is similarly enlarged. It is the _resulting_ self which is the final valuer. The values of most objects are at first fixed for us by instinct or they are suggested by the ethos and mores of our groups--family, society, national religions, and "reign under the appearance of habitual self-suggested tendencies." The self is constituted accordingly. Collisions with other selves, conflicts between group valuations and standards and individual impulses or desires, failure of old standards as applied to new situations, bring about a more conscious definition of purposes. The agent identifies himself with these purposes, and values objects with reference to them. In this process of revaluing and defining, of comparing and anticipation, freedom is found if anywhere. For if the process is a real one the elements do not remain unaffected by their relation to each other and to the whole. The act is not determined by any single antecedent or by the sum of antecedents. It is determined by the process. The self is not made wholly by heredity, or environment. _It is itself creating for each of its elements a new environment_, viz., the process of reflection and choice. And if man can