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* ETHICS
of by me (subjectivist theory), or expedient for me (instru-
mentalist theory), or useful for me (utilitarian theory);
or good may be equated with some other concept, for
example with pleasure, as it is by the hedonists. For the
it will be convenient
purpose of the ensuing exposition
to distinguish two senses in which the word "good" is
frequently used; the first, to denote whatever is regarded
as ultimately valuable in and for itself, and not as a means
to any other thing; the second, to denote moral worth, or
virtue. I shall, so far as possible, abstain from using the
word "good", and employ instead the expressions "value*'
and "moral virtue", when I wish to denote these two
frequent meanings of "good".
(I) SUMMARY OF CONCLUSIONS REACHED IN
COURSE OF FOREGOING EXPOSITION
In the course of the discussions which have occupied
Part II certain conclusions have been provisionally reached.
I propose to enumerate such of these as are relevant to
the present discussion.
(i) Conclusion that Ultimate Values Exist. There is
the conclusion that, whenever a genuine ethical judgment
is passed, the existence of an ultimate value, that is to
say, of something which is considered to be valuable for
its own sake and not as a means to something else, is
entailed. 1 The qualification which is implied by the
words "genuinely ethical" is important, for, if any form
of subjectivist theory is true, no genuine ethical judgment
ever is passed. In order that an ethical judgment may be
genuine and not merely a disguised form of some nonethical
judgment , in order, to take an example, that the
judgment "X is good" may mean that X has a certain
ethical quality, and not merely that X happens to be
approved of by me, it is necessary
that the universe should
contain factors which possess ethical characteristics in
*See Chapter V, pp. 166*170.