But we must return to a placing of our problem in this context. My theme is that a judgment of value is simply a case of a practical judgment, a judgment about the doing of something. This conflicts with the assumption that it is a judgment about a particular kind of existence independent of action, concerning which the main problem is whether it is subjective or objective. It conflicts with every tendency to make the determination of the right or wrong course of action (whether in morals, technology, or scientific inquiry) dependent upon an independent determination of some ghostly things called value-objects--whether their ghostly character is attributed to their existing in some transcendental eternal realm or in some realm called states of mind. It asserts that value-objects mean simply objects as judged to possess a certain _force_ within a situation temporally developing toward a determinate result. To _find_ a thing good is, I repeat, to attribute or impute nothing to it. It is just to do something to it. But to consider _whether_ it is good and how good it is, is to ask how it, _as if acted upon_, will operate in promoting a course of action. Hence the great contrast which may exist between a good or an immediate experience and an evaluated or judged good. The rain may be most uncomfortable (just _be_ it, as a man is more than five feet tall) and yet be "good" for growing crops--that is, favor or promote their movement in a given direction. This does not mean that two contrasting judgments of value are passed. It means that _no_ judgment has yet taken place. If, however, I am moved to pass a value-judgment I should probably say that in spite of the disagreeableness of getting wet, the shower is a good thing. I am now judging it as a _means_ in two contrasting situations, as a means with respect to two ends. I compare my discomfort as a _consequence_ of the rain with the prospective crops as another consequence, and say "let the latter consequence be." I identify myself as agent with it, rather than with the immediate discomfort of the wetting. It is quite true that in this case I cannot do anything about it; my identification is, so to speak, sentimental rather than practical so far as stopping the rain or growing the crops is concerned. But in effect it is an assertion that one would not on account of the discomfort of the rain stop it; that one would, if one could, encourage its continuance. Go it, rain, one says.