Such competitions of values for the position of control of action are inevitable accompaniments of individual conduct, whether in civilized or in tribal life. A child, for example, finds that the fulfillment of an appetite of hunger is not only possible, but that it is desirable--that fulfillment brings, or is, satisfaction, not mere satiety. Later on, moved by the idea of this sort of value, he snatches at food. Then he is made aware of other sorts of values involved in the act performed--values incompatible with just the value at which he aimed. He brings down upon himself social disapproval and reproach. He is termed rude, unmannerly, greedy, selfish. He acted in accordance with an unhesitatingly accepted idea of value. But while reaching one result he accomplished also certain other results which he did not intend, results in the way of being thought ill of, results which are disagreeable: _negative values_. He is taught to raise the question of what, after all, in such cases is the _really_ desirable or valuable. Before he is free to deliberate upon means, he has to form an estimate of the relative worth of various possible ends, and to be willing to forego one and select the other. The chapters on Hebrew and Greek moral development have shown this same process at work in the life of a people. =Summary and Definition.=--If we sum up the three classes of instances thus far considered, we get the following defining traits of a moral situation, that is, of one which is an appropriate subject of determinations of right and wrong: Moral experience is (1) a matter of _conduct_, _behavior_; that is, of activities which are called out by _ideas of the worth, the desirability of results_. This evocation by an _idea_ discriminates it from the so-called behavior of a pump, where there is no recognition of results; and from conduct attributed to the lower animals, where there are probably feelings and even dim imagery, but hardly ideas of the comparative desirability or value of various ends. Moral experience is (2) that kind of conduct in which there are ends so discrepant, so incompatible, as to require selection of one and rejection of the other. This perception of, and selection from, incompatible alternatives, discriminates moral experience from those cases of conduct which are called out and directed by ideas of value, but which do not necessitate passing upon the _real worth_, as we say, of the value selected. It is incompatibility of ends which necessitates consideration of the true worth of a given end; and such consideration it is which brings the experience into the moral sphere. Conduct as moral may thus be defined as _activity called forth and directed by ideas of value or worth, where the values concerned are so mutually incompatible as to require consideration and selection before an overt action is entered upon_.