Now, on whichever side the development may first commence, a like development must soon follow on the other, and it is the action and reaction of standard and prospective or problematic end upon each other that constitutes the process of ethical deliberation or judgment. Just as in the typical judgment-process, as sketched above, so also here predicate and subject _develop each other_, when once they have given over their first antagonism and come to the attitude of reasoning together. The predicate explains itself that the subject or new end may be searchingly and fairly tested; and under this scrutiny the subject develops its full meaning as a course of conduct, thereby prompting further analysis and reinterpretation of the standard. But this is not the place for detailed analysis of the process;[110] here we are concerned only to define the type of situation, and this we may now do in the following terms: The indispensable condition of ethical judgment is the presence in the agent's mind of at least two rival interesting ends or systems of such ends. In the foregoing, the subject of the judgment is the new end that has arisen; the predicate or "standard" is the symbol for the old ends or values which in the tension of the judgment-process must be brought to more or less explicit enumeration--and, we must add, reconstruction also. Indeed, it is important, even at this stage of our discussion, to observe that Predicate and Standard are not equivalent in meaning. The predicate, or predicative side, of judgment is the imagery of control in the process, which, as we have seen, develops with the subject side; while the term "Standard" connotes the rigid fixity which belongs to the inhibiting concept or ideal in the stage before the judgment-process proper can begin. The ethical judgment-process is, in a word, just the process of reconstructing standards--as in its other and corresponding aspect it is the process of interpreting new ends. Those who oppose measures of social reform or new modes of conduct or belief on alleged grounds of "immorality" instinctively feel in doing so that the change may make its way more easily against a resistance that will candidly explain itself; and, on the other side of the social judgment-process, the more fanatical know how to turn to good advantage for their propaganda the bitterness or contempt of those who represent the established order. On both sides there are those who trust more in mechanical "pull and haul" than in the intrinsic merits of their cause.