In values of personal affection we may begin with a purely individual attitude, "I love or esteem my friend." If I put it more objectively I may say, "He is an honored and valued friend." Perhaps still more objectively, we--especially if we are feminine--may say "Is not X dear?" We may then go on to seek a social standard. We perhaps look for reinforcement in a small group of like-minded. We are a little perplexed and, it may be, aggrieved if other members of the circle do not love the one whom we love. In such a group judgment of a common friend there is doubtless greater objectivity than in the economic judgment. The value of a friend does not depend upon his adjustment to our wants. As Aristotle pointed out, true friendship is for its own sake. Its value is "disinterested." If a man does not care for an economic good it does not reflect upon him. He may be careless of futures, neglectful of corn, indifferent to steel. It lessens the demand, lowers the values of these goods, an infinitesimal, but does not write him down an inferior person. To fail to prize a possible friend is a reflection upon us. However the fact that in the very nature of the case one can scarcely be a personal friend to a large, not to say a universal group, operates to limit the objectivity. In the aesthetic and moral attitudes we incorporate value in the object decisively. We do not like to think that beauty can be changed with shifting fashions or to affirm that the firmament was ever anything but sublime. It seems to belong to the very essence of right that it is something to which the self can commit itself in absolute loyalty and finality. And, as for good, we may say with Moore in judgments of intrinsic value, at least, "we judge concerning a particular state of things that it would be worth while--would be a good thing--that that state of things should exist, even if nothing else were to exist besides."