With regard to this problem of objectivity it is significant in the first place that the kind of situation out of which this object value is affirmed in aesthetic and moral judgments is a social situation. It contrasts in this respect with the economic situation. The economic is indeed social in so far as it sets exchange values, but the object valued is not a social object. The aesthetic and moral object is such an object. Not only is there no contradiction in giving to the symbolic form or the moral act intrinsic value: there is entire plausibility in doing so. For in so far as the situation is really personal, _either member is fundamentally equal to the other and may be treated as embodying all the value of the situation_. The value which rises to consciousness in the situation is made more complete by eliminating from consideration the originating factors, the plural agents of admiration or approval, and incorporating the whole product abstractly in the object. In thus calling attention to the social or personal character of the aesthetic or moral object it is not intended to minimize that factor in the judgment which we properly speak of as the universalizing activity of thought, much less to overlook the importance of the judgmental process itself. The intention is to point out some of the reasons why in one case the thinking process does universalize while in the other it does not, why in one case the judgment is completely objective while in the other it is not. In both aesthetic and moral judgments social art, social action, social judgments, through collective decisions prepare the way for the general non-personal, objective form. It is probable that man would not say, "This is right," using the word as an adjective, if he had not first said, as member of a judicially acting group, "This is right," using the word as a noun. And finally whatever we may claim as to the "cognitive" nature of the aesthetic and moral judgment, the only test for the beauty of an object is that persons of taste discover it. The only test for the rightness of an act is that persons of good character approve it. The only test for goodness is that good persons on reflection approve and choose it--just as the test for good persons is that they choose and do the good.