[53] It may be worth while to glance here for the sake of illustration at an ethical view of preference parallel with the economic logic above contested. "The act which is right in that it promotes one interest, is, by the same principle," writes R. B. Perry, "wrong in that it injures another interest. There is no contradiction in this fact ... simply because it is possible for the same thing to possess several relations, the question of their compatibility or incompatibility being in each case a question of empirical fact. Now ... an act ... may be doubly right in that it conduces to the fulfillment of two interests. Hence arises the conception of comparative goodness. If the fulfillment of one interest is good, the fulfillment of two is better; and the fulfillment of all interests is best.... Morality, then, is _such performance as under the circumstances, and in view of all the interests affected, conduces to most goodness_. In other words, that act is morally right which is most right." (_Present Philosophical Tendencies_, p. 334. Cf. also _The Moral Economy_). It is evident that constructive change in the underlying system (or aggregate?) of the agent's interests gets no recognition here as a matter of moral concern or as a fact of the agent's moral experience. Thus Perry understands the meaning of freedom to lie in the fact that "_interests operate_," i.e., that interests exist as a certain class of operative factors in the universe along with factors of _other_ sorts. "I can and do, within limits, _act as I will_. Action, in other words, is governed by desires and intentions." (pp. 342 ff.). The cosmical heroics of Bertrand Russell are thus not quite the last word in Ethics (p. 346). Nevertheless, the "free man," in Perry's view, apparently must get on with the interests that once for all initially defined him as a "moral constant" (p. 343).