On the other hand, a man may be intolerant and not prejudiced. You may decide, solely on the evidence and on grounds of pure reason, that paper money—fiat money—is always a harmful form of currency, and you may be justly wrathful against the man who advocates it. You may even wish him suppressed. Yet you may be able to answer all his arguments. But you fear that if he is allowed to air his views they will take hold on minds as shallow as his own. You fear that once they have taken root it will be difficult to dislodge them, and that in the meanwhile they may do harm by being put into practice. You are intolerant. But you are not prejudiced. It is well to remember this distinction when accusations of prejudice are flying through the ozone. One thing more must be kept in mind. Prejudice has less connection with truth and falsity than is generally supposed. The fact that a man is unprejudiced does not make his opinion right. And the fact that a man is prejudiced does not necessarily make his opinion wrong; though it must be admitted that if it is right it will be so only by accident. It is often thought that prejudice can be immediately recognized. Locke says, “Every one is forward to complain of the prejudices that mislead other men or parties, as if he were free and had none of his own. . . . This is the mote which every one sees in his brother’s eye, but never regards the beam in his own.”[10] However, slight consideration will convince us that because one man accuses another of prejudice, it does not follow that the accused is guilty. The general practice is to accuse of prejudice any one whose views happen to differ from our own. Let us consider a formal dictionary definition of prejudice: “Judgment formed without due examination; opinion adverse to anything, without just grounds or sufficient knowledge.” This is not altogether satisfactory. A man may form a judgment without sufficient knowledge and still be unprejudiced. He may be perfectly open minded and willing to change his opinion if other evidence is adduced. But even if the formation of a judgment without sufficient knowledge is prejudice, it is often justified. At all events, every one will agree that the foregoing definition helps us little in discovering our own prejudices. All of us, for instance, believe our judgment on any given question has been formed with due examination, each being his own judge of what constitutes “due.” It is difficult to find any satisfactory definition. Perhaps the best I can do is to point out various specific forms of prejudice and their causes. The first form of prejudice I shall name consists in a love for, and a desire to hold, some opinion. We may roughly ascribe this desire to three causes: