We have already seen, however, there is something abnormal and in the strict sense impossible in mere means, in, that is, instruments totally dissevered from ends. We may view economic activity in abstraction, but it does not _exist_ by itself. Business takes for granted non-business uses to which its results are to be put. The stimuli for economic activity (in the sense in which business means activity subject to monetary reckoning) are found in non-pecuniary, non-economic activities. Taken by itself then economic action throws no light upon the nature of satisfaction and the relation of intelligence to it, because the whole question of satisfaction is either taken for granted or else is ignored by it. Only when money-making is itself taken as a good does it exhibit anything pertinent to the question. And when it is so taken, then the question is not one of future gain but of present activity and its meaning. Business then becomes an activity carried on for its own sake. It is then a career, a continuous occupation in which are developed daring, adventure, power, rivalry, overcoming of competitors, conspicuous achievement which attracts admiration, play of imagination, technical knowledge, skill in foresight and making combinations, management of men and goods and so on. In this case, it exemplifies what has been said about good or happiness as incorporating in itself at _present_ the foreseen future consequences that result from intelligent action. The problem concerns the quality of such a good. In short the attempt to assimilate other activities to the model of economic activity (defined as a calculated pursuit of gain) reverses the state of the facts. The "economic man" defined as a creature devoted to an enlightened or calculating pursuit of gain is morally objectionable because the conception of such a being empirically falsifies empirical facts. Love of pecuniary gain is an undoubted and powerful fact. But it and its importance are affairs of social not of psychological nature. It is not a primary fact which can be used to account for other phenomena. It depends upon other impulses and habits. It expresses and organizes the use to which they are put. It cannot be used to define the nature of desire, effort and satisfaction, because it embodies a socially selected type of desire and satisfaction. It affords, like steeple-chasing, or collecting postage stamps, seeking political office, astronomical observation of the heavens, a special case of desire, effort, and happiness. And like them it is subject to examination, criticism and valuation in the light of the place it occupies in the system of developing activities.