change the heredity of pigeons and race horses by suitable selection, if every scientific experiment is a varying of conditions, it is at least plausible that man can guide his own acts by intelligence, and revise his values by criticism. The self is itself creating for each of its elements a new environment--this is a fact which if kept in mind will enable us to see the abstractness and fallacies not merely of libertarianism and determinism, but of subjectivism and objectivism. Subjective or "inward" theories have sought standards in the self; but in regarding the self as an entity independent of such a process as we have described they have exposed themselves to the criticism of providing only private, variable, accidental, unauthoritative sources of standards--instincts, or emotions, or intuitions. The self of the full moral consciousness, however,--the only one which can claim acceptance or authority--is born only in the process of considering real conditions, of weighing and choosing between alternatives of action in a real world of nature and persons. Its judgments are more than subjective. Objectivism in its absolutist and abstract forms assumes a standard--nature, essence, law--independent of process. Such a standard is easily shown to be free from anything individual, private, or changing. It is universal, consistent, and eternal, in fact it has many good mathematical characteristics, but unfortunately it is not moral. As mathematical, logical, biological, or what not, it offers no standard that appeals to the moral nature as authoritative or that can help us to find our way home. II