I think this conclusion is unescapable. For though we may prefer to believe that the aim of popular action should be to do justice or promote the true, the beautiful and the good, the belief will not maintain itself in the face of plain experience. The public does not know in most crises what specifically is the truth or the justice of the case, and men are not agreed on what is beautiful and good. Nor does the public rouse itself normally at the existence of evil. It is aroused at evil made manifest by the interruption of a habitual process of life. And finally, a problem ceases to occupy attention not when justice, as we happen to define it, has been done but when a workable adjustment that overcomes the crisis has been made. If all this were not the necessary manner of public opinion, if it had seriously to crusade for justice in every issue it touches, the public would have to be dealing with all situations all the time. That is impossible. It is also undesirable. For did justice, truth, goodness and beauty depend on the spasmodic and crude interventions of public opinion there would be little hope for them in this world. Thus we strip public opinion of any implied duty to deal with the substance of a problem, to make technical decisions, to attempt justice or impose a moral precept. And instead we say that the ideal of public opinion is to align men during the crisis of a problem in such a way as to favor the action of those individuals who may be able to compose the crisis. The power to discern those individuals is the end of the effort to educate public opinion. The aim of research designed to facilitate public action is the discovery of clear signs by which these individuals may be discerned. The signs are relevant when they reveal by coarse, simple and objective tests which side in a controversy upholds a workable social rule, or which is attacking an unworkable rule, or which proposes a promising new rule. By following such signs the public might know where to align itself. In such an alignment it does not, let us remember, pass judgment on the intrinsic merits. It merely places its force at the disposal of the side which, according to objective signs, seems to be standing for human adjustments according to a clear rule of behavior and against the side which appears to stand for settlement in accordance with its own unaccountable will.