 In the Treatise of Sensations, Condillac said that “The words ‘goodness’ and ‘beauty’ express the properties through which things contribute to our pleasure. As a result, every sentient being has ideas of goodness and of beauties relative to himself” (Treatise IV.iii.1). He further said that “the good and the beautiful are not at all absolute: they are relative to the nature of the man who judges them and to his makeup” (Treatise, IV.iii.3). He clarified in a footnote that he was not referring to goodness and beauty in themselves but about the judgments that a man, who lives alone (as the statue of the Treatise of Sensations), may make of them: not everything that such a man judges as good will be morally good, nor everything he judges beautiful will be really beautiful. Indeed we have seen that Condillac thought that people in society could come to an agreement about moral laws and that these should be taken as objectively valid. At the same time, Condillac insisted on a certain degree of relativity in the estimation of goods and evils. The human stage of development is characterized by a multiplication of needs, and it appears that this by itself would allow for a variety in preferences, given the different conditions of people. Humans are the first creatures that can turn self-love in a proper desire for self-preservation, since animals cannot have the notion of death. But humans may conceive of a variety of ways of satisfying the same material needs. Moreover, their needs multiply well beyond the mere material sphere of self-preservation. To describe this potentially unlimited development of needs, Condillac went as far as to say that even if humans were able to satisfy all their needs they would still be unable to satisfy their most pressing need, which is the need to desire (Treatise of Animals II.8).