Take first the primary set of adjustments--those subserving individual life. Apart from approval or disapproval of his ulterior aims, a man who fights is said to make a good defense, if his defense is well adapted for self-preservation; and, the judgments on other aspects of his conduct remaining the same, he brings down on himself an unfavorable verdict, in so far as his immediate acts are concerned, if these are futile. The goodness ascribed to a man of business, as such, is measured by the activity and ability with which he buys and sells to advantage; and may co-exist with a hard treatment of dependents which is reprobated. Though, in repeatedly lending money to a friend who sinks one loan after another, a man is doing that which, considered in itself is held praiseworthy; yet, if he does it to the extent of bringing on his own ruin, he is held blameworthy for a self-sacrifice carried too far. And thus is it with the opinions we express from hour to hour on those acts of people around which bear on their health and personal welfare. "You should not have done that;" is the reproof given to one who crosses the street amid a dangerous rush of vehicles. "You ought to have changed your clothes;" is said to another who has taken cold after getting wet. "You were right to take a receipt;" "you were wrong to invest without advice;" are common criticisms. All such approving and disapproving utterances make the tacit assertion that, other things equal, conduct is right or wrong according as its special acts, well or ill adjusted to special ends, do or do not further the general end of self-preservation.