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I come now to a fourth consideration.

We all believe that toward acts or effects of a certain kind one attitude is fitting and another not ; ;

but on the theory before us such a belief would not make sense.

Broad and Ross have lately contended that this fitness is one of the main facts of ethics, and I suspect they are right.

But that is not exactly my point.

My point is this: whether there is such fitness or not, we all assume that there is, and if we do, we express in moral judgments more than the subjectivists say we do.

Let me illustrate.