The conceptions taken from the economic sphere show similar deepening. In the economic world things are good or have value if people want them. It is in the experience of satisfying wants that man has learned the language of "good and evil," and to compare one good with another; it is doubtless by the progress of science and the arts that objective standards of more permanent, rational, and social "goods" are provided. When this term is taken up to a higher level and given moral meaning, two new factors appear. First the individual begins to consider his various goods and values in relation to each other and to his life as a whole. In the second place, in thus comparing the various goods and the desires they satisfy, he begins to realize that in some way he is himself more than the mere sum of his natural instincts and appetites. He finds that he can take an interest in certain things, and is not merely passive. He _gives_ value as well as measures it. He feels that as such an active and organizing judge and creator of value, he himself has a higher worth than any of the particular things that gratify particular desires. "A man's life consisteth not in the abundance of the things that he possesseth." "The life is more than meat." Or, to use the phrase which will be explained later, moral good implies purpose, character, "good will." In common language, it implies being, and not merely having. The term good where used in our judgments upon others (as in a "good" man), may have a different history. As has been noted, it may come from class feeling, or from the praise we give to acts as they immediately please. It may be akin to noble or fine or admirable. All such conceptions undergo a similar transformation as they pass from the sphere of class or public opinion to become moral terms. As moral they imply in the first place that we consider not merely outward acts, but inward purpose and character. They imply in the second place that we who judge are ourselves acting not as members of a class, not as merely emotional beings, but as social and rational. Our moral judgments in this sense are from a general, a universal standard; those of a class are partial. § 3. OPPOSITION BETWEEN INDIVIDUAL AND SOCIAL AIMS AND STANDARDS