Finally, unless we mean to insist that all the objects which one values, and whose values motivate one's conduct, are present in consciousness all the time, we must recognize that neither desire nor feeling need be actual, present, conscious facts, for the value to be effective. It may happen that the object of value is one reserved for later use, and that it is not threatened. In such a case we may accord its value intellectual recognition, with desire and feeling both at a minimum, and that recognition may serve as a term in a logical process which may lead to a practical conclusion of significance for action. Or, a value may form part of the unconscious "presupposition" of another value, which is consciously felt at the moment. Mind is economical. Consciousness is not wasted, when there is no function to be served by it. The essential thing about value is that it motivate our conduct. If a satisfactory set of habits be built up about a value, it may serve this purpose perfectly, without coming into consciousness very often. But both desire and feeling must be potentially there. A further element is necessary. Meinong insists upon an existential judgment, a judgment that the object valued is real, as essential to value.[133] Gabriel Tarde[134] makes a similar contention, holding that belief, as well as desire, is involved in value, and that a diminution of either means a lessening of the value. Urban's opinion, which seems to me the correct one, is that we need not and cannot go so far as this.[135] In many cases such judgments are explicit and the value could not exist if the object were explicitly judged unreal. But the mere unconscious assumption or presumption of the reality of the object, the mere "reality-feeling," is sufficient,--as is obvious enough from the fact that we value the objects of our imagination. We shall often find, especially in the field of the social values to which we shall shortly turn, that Tarde's contention is highly significant, particularly with reference to economic values, and there, particularly in the matter of credit phenomena.[136] But explicit affirmation, even there, is not necessary, provided the question of reality is not raised at all. A "reality-feeling," however, is essential. It should be noticed, too, that this "reality-feeling" is an essentially emotional, rather than intellectual, fact. It is the emotional "tang" which distinguishes _belief_ from mere ideation, and, if it be present, the ideation and explicit judgment may be dispensed with.