Whether right is a term of fixed and changeless character depends upon whether the agents are fixed units, either in fact or in ideal. If, as we maintain, right is the correlate of a self confronting a world of other persons conceived as all related in an order, the vital question is whether this order is a fixed or a moving order. "Straight" is a term of fixed content just because we conceive space in timeless terms; it is by its very meaning a cross-section of a static order. But a world of living intelligent agents in social relations is in its very presuppositions a world of activity, of mutual understanding and adjustment. Rationalistic theory, led astray by geometrical conceptions, conceived that a universal criterion must be like a straight line, a fixed and timeless--or eternal--entity. But in such an order of fixed units there could be no selection, no adjustment to other changing agents, no adventure upon the new untested possibility which marks the advance of every great moral idea, in a word, no morality of the positive and constructive sort. And if it be objected that the predicate of a judgment must be timeless whatever the subject, that the word "is" as Plato insists cannot be used if all flows, we reply that if right=the correlate of a moving order, of living social intelligent beings, it is quite possible to affirm "This is according to that law." If our logic provides no form of judgment for the analysis of such a situation it is inadequate for the facts which it would interpret. But in truth mankind's moral judgments have never committed themselves to any such implication. We recognize the futility of attempting to answer simply any such questions as whether the Israelites did right to conquer Canaan or Hamlet to avenge his father. (5) The category of right has usually been closely connected, if not identified, with reason or "cognitive" activity as contrasted with emotion. Professor Dewey on the contrary has pointed out clearly[76] the impossibility of separating emotion and thought. "To put ourselves in the place of another ... is the surest way to attain universality and objectivity of moral knowledge." "The only truly general, the reasonable as distinct from the merely shrewd or clever thought, is the _generous_ thought." But in the case of certain judgments such as those approving fairness and the general good Sidgwick finds a rational intuition. "The principle of impartiality is obtained by considering the similarity of the individuals that make up a Logical Whole or Genus."[77] Rashdall challenges any but a rationalistic ethics to explain fairness as contrasted with partiality of affection.