Professor Fite insists that in contrast with the "functional psychology" which would make consciousness merely a means to the preservation of the organic individual in mechanical working order, the whole value of life from the standpoint of the conscious agent consists in its being conscious. Creative moments in which there is complete conscious control of materials and technique represent high and unique individuality. Extension of range of consciousness makes the agent "a larger and more inclusive being," for he is living in the future and past as well as in the present. Consciousness means that a new and original force is inserted into the economy of the social and the physical world."[78] On the basis of the importance of consciousness Professor Fite would ground his justification of rights, his conception of justice, and his social program. The individual derives his rights simply from the fact that he knows what he is doing, hence as individuals differ in intelligence they differ in rights. The problem of justice is that of according to each a degree of recognition proportioned to his intelligence, that is, treat others as ends so far as they are intelligent; so far as they are ignorant treat them as means.[79] "The conscious individual when dealing with other conscious individuals will take account of their aims, as of other factors in his situation. This will involve 'adjustment,' but not abandonment of ends, i.e., self-sacrifice. Obligation to consider these ends of others is based on 'the same logic that binds me to get out of the way of an approaching train.'"[80] The point in which the conception of rights and justice and the implied social program advocated in this paper differs as I view it from that of Professor Fite is briefly this. I regard both the individual and his rights as essentially synthetic and in constant process of reconstruction. Therefore what is due to any individual at a moment is not measured by his present stage of consciousness. It is measured rather by his possibilities than his actualities. This does not mean that the actual is to be ignored, but it does mean that if we take our stand upon the actual we are committed to a program with little place for imagination, with an emphasis all on the side of giving people what they deserve rather than of making them capable of deserving more. Professor Fite's position I regard as conceiving consciousness itself too largely in the category of the identical and the static rather than in the more "conscious" categories of constant reconstruction. When by virtue of consciousness you conceive new ends in addition to your former particular ideas of present good the problem is, he says, "to secure perfect fulfilment of each of them." The "usefulness" or "advantage" or "profitableness" of entering into social relations is the central category for measuring their value and their obligation.