=The Good Man's Judgments as Standard.=--This explains the idea of Aristotle that only the good man is a good judge of what is really good. Such an one will take satisfaction in the thought of noble ends and will recoil at the idea of base results. Because of his formed capacities, his organized habits and tendencies, he will respond to a suggested end with an emotion which confers its appropriate kind and shade of value. The brave man is sensitive to all acts and plans so far as they involve energy and endurance in overcoming painful obstacles; the kindly man responds at once to the elements that affect the well-being of others. The moral sense or direct appreciations of the good man may thus be said to furnish the standard of right and wrong. There are few persons who, when in doubt regarding a difficult matter of conduct, do not think of some other person in whose goodness they believe, and endeavor to direct and clinch their own judgment by imagining how such an one would react in a similar situation--what he would find congenial and what disagreeable. Or else they imagine what that other person would think of them if he knew of their doing such and such an act. And while this method cannot supply the standard of their own judgment, cannot determine the right or wrong for their own situations, it helps emancipate judgment from selfish partialities, and it facilitates a freer and more flexible play of imagination in construing and appreciating the situation. § 4. THE PLACE OF GENERAL RULES Between such a highly generalized and formal principle as that of Kant, and the judgment of particular cases, we have intermediate generalizations; rules which are broad as compared with individual deeds, but narrow as compared with some one final principle. What are their rational origin, place, and function? We have here again both the empirical and the intuitional theories of knowledge, having to deal with the same fundamental difficulty: What is the relation of the special rule to the general principle on one side and to the special case on the other? The more general, the more abstractly rational the rule, the vaguer and less applicable it is. The more definite and fixed it is, the greater the danger that it will be a Procrustean bed, mutilating the rich fullness of the individual act, or destroying its grace and freedom by making it conform servilely to a hard and fast rule. Our analysis will accordingly be devoted to bringing to light the conditions under which a rule may be rational and yet be of specific help.