h to enable farmers to decide how much land to seed for the next
season, so the world of men and women who must live together and
cooeperate, or fight and perish, forces upon consciousness the necessity
of adjustment. The preliminary approaches are usually hesitant and
subjective--like the offers or bids in the market--e.g., "I should like
to go to college; I believe that is a good thing"; "My parents need my
help; it does not seem right to leave them." The judgments finally
emerge. "A college education is good;" "It is wrong to leave my
parents"--both seemingly objective yet conflicting, and unless I can
secure both I must seemingly forego actual objective good, or commit
actual wrong.

(_c_) The process may be described also as one of "universalizing" the
judging consciousness. For it is a counterpart of the objective
implication of a judgment that it is not an affirmation as to any
individual's opinion. This negative characterization of the judgment is
commonly converted into the positive doctrine that any one who is
unprejudiced and equally well informed would make the same judgment.
Strictly speaking the judgment itself represents in its completed form
the elimination of the private attitude rather than the express
inclusion of other judges. But in the making of the judgment it is
probable that this elimination of the private is reached by a mental
reference to other persons and their attitudes, if not by an actual
conversation with another. It is dubious whether an individual that had
never communicated with another would get the distinction between a
private subjective attitude and the "general" or objective.

Moreover, one form of the moral judgment: "This is right," speaks the
language of law--of the collective judgment, or of the judge who hears
both sides but is neither. This generalizing or universalizing is
frequently supposed to be the characteristic activity of "reason." I
believe that a comparison with the kindred value judgments in economics
supports the doctrine that in judgments as to the good as well as in
those as to right, there is no product of any simple faculty, but rather
a synthetic process in which the social factor is prominent. A
compelling motive toward an objective and universal judgment is found in
the practical conditions of moral judgments. Unless men agree on such
fundamental things as killing, stealing, and sex relations they cannot
get on together. Not that when I say, "Killing is