We have, it is true, discovered goodness to be a phase of a process called "interest," which is qualified further, through the use of a personal pronoun. The nature of goodness, in other words, is such as to involve certain specific _relations_, here involving a person or subject. Goodness is not peculiar in this respect; for there are very few things in this world that do not involve specific relations. This is the case, for example, with planets, levers, and brothers. There is no planet without its sun, no lever without its fulcrum, no brother who is not somebody's brother. {46} But the relationship in the case of goodness is supposed to be a more serious matter; sufficiently serious to discredit the meaning of goodness, or make all judgments concerning goodness merely expressions of bias. The supposition is due to the confusion of a relativity in the _subject-matter_ of the judgment, with a relativity of the judgment itself to the individual that gives utterance to it. Thus the judgment, "You like apples," deals with your interest and the objects relating to it; but the judgment itself is not therefore biassed. It is no more an expression of your opinion than it is of mine; it is a formulation of what occurs in the field of experience open to all observers. A judgment _concerning_ only you, is utterly different from a judgment _representing_ only you. The latter, if there were such a thing, would be ungrounded, and would justify the sceptic's suspicions. The confusion is possible here simply because the subject-matter of the judgment in question is itself a judgment. It could scarcely arise in the parallel cases. The lever cannot be defined except in relation to its fulcrum. This may be loosely generalized and made to read: judgments concerning a lever are relative to a fulcrum. It might even be said that a lever is a lever only from the point of view of its own fulcrum. But the most unscrupulous quibbler would scarcely offer this as evidence against {47} the objective validity of our knowledge of levers. Your brother is necessarily related to you; but the proposition defining the relationship is not on that account relative, that is, peculiarly yours or any one else's. Fraternity is a complex involving a personal connection, but is none the less entirely objective. And precisely the same thing is true of goodness. To observe it adequately one must bring into view that complex object called an interest, which may be yours or his or mine; but it will be brought none the less into our common view, and observed as any other object may be observed. Because goodness is inherent in a process involving instincts, desires, or persons, it is not one whit less valid or objective than it would be if it involved the sun or the first law of motion.