 If our views as to what ought to be done were to be truly rational, we ought to have a rational way of ascertaining what things are such as ought to exist on their own account [that is, what things are good] …. On [this] point, no argument is possible. There can be nothing beyond an appeal to individual tastes. If, for example, one man thinks vindictive punishment desirable in itself, apart from any reformatory or deterrent effects, while another man thinks it undesirable in itself, it is impossible to bring any arguments in support of either side. (RoE: 112/Papers 13: 186)