specific qualification of falling within judgment about future action, means value or valuable thing. Consequently there is no value save in situations where desires and the need of deliberation in order to choose are found, and yet this fact gives no excuse for regarding desire and deliberation and decision as subjective phenomena. To use an Irish bull, as long as a man _knows_ what he desires there is no desire; there is movement or endeavor in a given direction. Desire is desires, and simultaneous desires are incompatible; they mark, as we have noted, competing activities, movements in directions, which cannot both be extended. Reflection is a process of finding out what we want, what, as we say, we _really_ want, and this means the formation of new desire, a new direction of action. In this process, things _get_ values--something they did not possess before, although they had their efficiencies. At whatever risk of shock, this doctrine should be exposed in all its nakedness. To judge value is to engage in instituting a determinate value where none is given. It is not necessary that antecedently given values should be the data of the valuation; and where they are given data they are only terms in the determination of a not yet existing value. When a man is ill and after deliberation concludes that it be well to see a doctor, the doctor doubtless exists antecedently. But it is not the doctor who is judged to be the good of the situation, but the _seeing_ of the doctor: a thing which, by description, exists only because of an act dependent upon a judgment. Nor is the health the man antecedently possessed (or which somebody has) the thing which he judges to be a value; the thing judged to be a value is the restoring of health--something by description not yet existing. The results flowing from his past health will doubtless influence him in reaching his judgment that it will be a good to have restored health, but they do not constitute the good which forms his subject-matter and object of his judgment. He may judge that they _were_ good without judging that they are now good, for to be judged now good means to be judged to be the object of a course of action still to be undertaken. And to _judge_ that they were good (as distinct from merely recalling certain benefits which accrued from health) is to judge that _if_ the situation had required a reflective determination of a course of action one would have judged health an existence to be attained or preserved by action. There are dialectic difficulties which may be raised about judgments of this sort. For they imply the seeming paradox of a judgment whose proper subject-matter is its own determinate formation. But nothing is gained by obscuring the fact that such is the nature of the practical judgment: it is a judgment of what and how to judge--of the weight to be assigned to various factors in the determination of judgment. It would be interesting to