So much for the experience as an immediate fact. If we break up the experience analytically, however, we of course first distinguish subject and object, and we throw the "tertiary quality," of value, over to the side of the subject. It is a phase of the subject's emotional life. In this analytical process we necessarily make abstractions,--the elements with which we finally come out, put together in a synthesis, will not give us our concrete experienced value again. But, recognizing this, we may still distinguish what seem to be the more important aspects of the value experience, on its psychological side, and set forth the criteria by which a value is to be recognized. First of all, then, value has its roots in the emotional-volitional side of mind. A pure intellect, if we may imagine it, would understand logical necessity, would contemplate the "world of description," but could know nothing of the "world of appreciation," or of values.[126] (It is precisely because intellect is never "pure," because it always has its emotional accompaniment and presuppositions, that we can objectively communicate our values, as urged in chapter VIII.) But what phases of the emotional-volitional side of mind are most significant? For hedonism, an abstract element, a _feeling_, a pleasure or a pain, is the essence of the value,--in fact, _is_ the value. Critics of hedonism, as Ehrenfels[127] and Professor Davenport,[128] have made _desire_, rather than feeling, the worth-fundamental. The psychology lying back of this conception represents a great advance over the passive, associationalistic, element psychology of the hedonists, and is especially significant as emphasizing the impulsive, dynamic nature of value, but it is still too abstract,--indeed, it abstracts from a very fundamental aspect of the value as _experienced_, namely, the feeling itself. Moreover, in many cases, value may be great with desire at a minimum, else we must say that value ceases when an object is _possessed_, and desire is satisfied. I may value my friend greatly, may be vividly conscious of that value, and yet, because he _is_ my friend, because I already possess him, may find the element of desire a minor phase in his value, even if it be present at all.[129] Hedonism abstracts a prominent and important phase of the value experience, and while it errs in making that phase the whole of the experience, and while it has sadly misinterpreted that phase (for feelings of value cannot be reduced to pleasure and pain feelings), still we cannot afford to disregard it. Just because the hedonistic analysis is crude, it has to seize on something obvious. If we must choose between feeling and desire as _the_ value-fundamental, we must, I think, with Meinong and Urban,[130] settle on feeling rather than desire. Our point will be, however, to protest against the identification of value with either of these, and to distinguish both of them as _moments_, or phases, in value, and value