Prior discussion points the way to the answer. A hungry man could not conceive food as a good unless he had actually experienced, with the support of environing conditions, food as good. The objective satisfaction comes first. But he finds himself in a situation where the good is denied in fact. It then lives in imagination. The habit denied overt expression asserts itself in idea. It sets up the thought, the ideal, of food. This thought is not what is sometimes called thought, a pale bloodless abstraction, but is charged with the motor urgent force of habit. Food as a good is now subjective, personal. But it has its source in objective conditions and it moves forward to new objective conditions. For it works to secure a change of environment so that food will again be present in fact. Food is a "subjective" good during a temporary transitional stage from one object to another. The analogy with morals lies upon the surface. A habit impeded in overt operation continues nonetheless to operate. It manifests itself in desireful thought, that is in an ideal or imagined object which embodies within itself the force of a frustrated habit. There is therefore demand for a changed environment, a demand which can be achieved only by some modification and rearrangement of old habits. Even Plato preserves an intimation of the natural function of ideal objects when he insists upon their value as patterns for use in reorganization of the actual scene. The pity is that he could not see that patterns exist only within and for the sake of reorganization, so that they, rather than empirical or natural objects, are the instrumental affairs. Not seeing this, he converted a function of reorganization into a metaphysical reality. If we essay a technical formulation we shall say that morality becomes legitimately subjective or personal when activities which once included objective factors in their operation temporarily lose support from objects, and yet strive to change existing conditions until they regain a support which has been lost. It is all of a kind with the doings of a man, who remembering a prior satisfaction of thirst and the conditions under which it occurred, digs a well. For the time being water in reference to his activity exists in imagination not in fact. But this imagination is not a self-generated, self-enclosed, psychical existence. It is the persistent operation of a prior object which has been incorporated in effective habit. There is no miracle in the fact that an object in a new context operates in a new way.