(2) We may find some light upon the question how moral value gets its distinctive and unique character, and how it comes to be more "objective" than economic value if we consider some of the social factors in the moral judgment. For although the concept good is rooted in the life process with its selective activity and attending emotions it involves a subtle social element, as well as the more commonly recognized factors of intelligence. Within the fundamental selective process two types of behavior tend to differentiate in response to two general sorts of stimulation. One sort is simpler, more monotonous, more easily analyzable. Response to such stimulation, or treatment of objects which may be described under these terms of simple, analyzable, etc., is easily organized into a habit. It calls for no great shifts in attention, no sudden readjustments. There is nothing mysterious about it. As satisfying various wants it has a certain kind of value. It, however, evokes no consciousness of self. Toward the more variable, complex sort of stimuli, greater attention, constant adjustment and readjustment, are necessary. Objects of the first sort are treated as things, in the sense that they do not call out any respect from us or have any intrinsic value. We understand them through and through, manipulate them, consume them, throw them away. We regard them as valuable only with reference to our wants. On the other hand, objects of the second sort take their place in a bi-focal situation. Our attention shifts alternately to their behavior and to our response, or, conversely, from our act to their response. This back and forth movement of attention in the case of certain of these objects is reinforced by the fact that certain stimuli from them or from the organism, find peculiar responses already prepared in social instincts; gesture and language play their part. Such a bi-focal situation as this, when completely developed, involves persons. In its earlier stages it is the quasi-personal attitude which is found in certain savage religious attitudes, in certain aesthetic attitudes, and in the emotional attitudes which we all have toward many of the objects of daily life.