With this definition I shall not quarrel. So far as it goes, it seems to me not incorrect. In all good I too find satisfaction of desire. Only, though true, the definition is in my judgment vague and inadequate. For we shall still need some standard to test the goodness of desires. They themselves may be good, and some of them are better than others. It is good to eat candy, to love a friend, to hate a foe, to hear the sound of running water, to practice medicine, to gather wealth, learning, or postage stamps. But though each of these represents a natural desire, they cannot all be counted equally good. They must be tried by some standard other than themselves. For desires are not detachable facts. Each is significant only as a piece of a life. In connection with that life it must be judged. And when we ask if any desire is good or bad, we really inquire how far it may play a part in company with other desires in making up a harmonious existence. By its organic quality, accordingly, we must ultimately determine the goodness of whatever we desire. If it is organic, it certainly will satisfy desire. But we cannot reverse this statement and assert that whatever satisfies desire will be organically good. My own mode of statement is, therefore, clearer and more adequate than the one here examined, because it brings out fully important considerations which in this are only implied. Whatever contributes to the solidity and wealth of an organism is, from the point of view of that organism, good. VI A second inadequate definition of goodness is that it is adaptation to environment. This is a far more important conception than the preceding; but again, while not untrue, is still, in my judgment, partial and ambiguous. When its meaning is made clear and exact, it seems to coincide with my own; for it points out that nothing can be separately good, but becomes so through fulfillment of relations. Each thing or person is surrounded by many others. To them it must fit itself. Being but a part, its goodness is found in serving that whole with which it is connected. That is a good oar which suits well the hands of the rower, the row-lock of the boat, and the resisting water. The white fur of the polar bear, the tawny hide of the lion, the camel's hump, giraffe's neck, and the light feet of the antelope, are all alike good because they adapt these creatures to their special conditions of existence and thus favor their survival. Nor is there a different standard for moral man. His actions which are accounted good are called so because they are those through which he is adapted to his surroundings, fitted for the society of his fellows, and adjusted with the best chance of survival to his encompassing physical world.