The hypothesis that each moral situation is unique and that consequently general moral principles are instrumental to developing the individualized meaning of situations is declared to be anarchic. It is said to be ethical atomism, pulverizing the order and dignity of morals. The question, again is not what our inherited habits lead us to prefer, but where the facts take us. But in this instance the facts do not take us into atomism and anarchy. These things are specters seen by the critic when he is suddenly confused by the loss of customary spectacles. He takes his own confusion due to loss of artificial aids for an objective situation. _Because_ situations in which deliberation is evoked are new, and therefore unique, general principles are needed. Only an uncritical vagueness will assume that the sole alternative to fixed generality is absence of continuity. Rigid habits insist upon duplication, repetition, recurrence; in their case there is accordingly fixed principles. Only there is no _principle_ at all, that is, no conscious intellectual rule, for thought is not needed. But all habit has _continuity_, and while a flexible habit does not secure in its operation bare recurrence nor absolute assurance neither does it plunge us into the hopeless confusion of the absolutely different. To insist upon change and the new is to insist upon alteration _of_ the old. In denying that the meaning of any genuine case of deliberation can be exhausted by treating it as a mere case of an established classification the value of classification is not denied. It is shown where its value lies, namely, in directing attention to resemblances and differences in the new case, in economizing effort in foresight. To call a generalization a tool is not to say it is useless; the contrary is patently the case. A tool is something to use. Hence it is also something to be improved by noting how it works. The need of such noting and improving is indispensable if, as is the case with moral principles, the tool has to be used in unwonted circumstances. Continuity of growth not atomism is thus the alternative to fixity of principles and aims. This is no Bergsonian plea for dividing the universe into two portions, one all of fixed, recurrent habits, and the other all spontaneity of flux. Only in such a universe would reason in morals have to take its choice between absolute fixity and absolute looseness.