l.
But it is not for the sake of their utility that they are followed,
but because at the moment of following them we feel that it is the only
appropriate and natural thing to do. Not a man in a billion when taking
his dinner, ever thinks of utility. He eats because the food tastes good
and makes him want more. If you ask him why he should want to eat more
of what tastes like that, instead of revering you as a philosopher,
he will probably laugh at you for a fool. The connection between
the savory sensation and the act it awakens is for him absolute and
_selbstverstaendlich_, an _a priori_ synthesis of the most perfect sort,
needing no proof but its own evidence.... To the metaphysician alone can
such questions occur as 'Why do we smile when pleased, and not scowl?
Why are we unable to talk to a crowd as we talk to a single friend? Why
does a particular maiden turn our wits upside down?' The common man can
only say '_of course_ we smile, _of course_ our heart palpitates at the
sight of a crowd, _of course_ we love the maiden, that beautiful soul
clad in that perfect form, so palpably and flagrantly made from all
eternity to be loved.' And so, probably, does each animal feel about
the particular things it tends to do in the presence of particular
objects.... To the broody hen the notion would probably seem
monstrous that there should be a creature in the world to whom
a nestful of eggs was not the utterly fascinating and precious and
never-to-be-too-much-set-upon object it is to her." In sum, fundamental
values are relations, responses, attitudes, immediate, simple,
subjectively obvious, and irrational. But everything else becomes
valuable or rational only by reference to them.

Study them or others empirically,[88] and they appear as types of
specific behavior, simple or complicated, consisting of a given motor
"set" of the organism, strong emotional tone, and aggregates of
connected ideas, more or less systematized. In the slang of the new
medical psychology which has done so much to uncover their method and
mechanism, they are called "complexes"; ethics has called them
interests, and that designation will do well enough. They are the
primary and morally ultimate efficacious units of which human nature is
compounded, and it is in terms of the world's bearing upon their destiny
that we evaluate nature and judge her significance and worth.

Now in interest, the important delimiting quality is emotional tone.
Whatever e