Even the scientific value of truth is not, however, ultimate or absolute. It rests partly on practical, partly on aesthetic interests. As our ideas are gradually brought into conformity with the facts by the painful process of selection, -- for intuition runs equally into truth and into error, and can settle nothing if not controlled by experience, -- we gain vastly in our command over our environment. This is the fundamental value of natural science, and the fruit it is yielding in our day. We have no better vision of nature and life than some of our predecessors, but we have greater material resources. To know the truth about the composition and history of things is good for this reason. It is also good because of the enlarged horizon it gives us, because the spectacle of nature is a marvellous and fascinating one, full of a serious sadness and large peace, which gives us back our birthright as children of the planet and naturalizes us upon the earth. This is the poetic value of the scientific _Weltanschauung._ From these two benefits, the practical and the imaginative, all the value of truth is derived. Aesthetic and moral judgments are accordingly to be classed together in contrast to judgments intellectual; they are both judgments of value, while intellectual judgments are judgments of fact. If the latter have any value, it is only derivative, and our whole intellectual life has its only justification in its connexion with our pleasures and pains. _Contrast between moral and aesthetic values._ Sec. 3. The relation between aesthetic and moral judgments, between the spheres of the beautiful and the good, is close, but the distinction between them is important. One factor of this distinction is that while aesthetic judgments are mainly positive, that is, perceptions of good, moral judgments are mainly and fundamentally negative, or perceptions of evil. Another factor of the distinction is that whereas, in the perception of beauty, our judgment is necessarily intrinsic and based on the character of the immediate experience, and never consciously on the idea of an eventual utility in the object, judgments about moral worth, on the contrary, are always based, when they are positive, upon the consciousness of benefits probably involved. Both these distinctions need some elucidation.