 To repeat: contrary to what Ross says, the thesis that some goods are higher than others implies that such goods are commensurate, and not that they are incommensurate. Some people do hold, however, that certain values really are incommensurate and thus cannot be compared on any meaningful scale. (Isaiah Berlin [1909–1997], for example, is often thought to have said this about the values of liberty and equality. Whether he is best interpreted in this way is debatable. See Berlin 1969.) This view constitutes a more radical threat to the computation of intrinsic value than does the view that intrinsic betterness is not transitive. The latter view presupposes at least some measure of commensurability. If A is better than B and B is better than C, then A is commensurate with B and B is commensurate with C; and even if it should turn out that A is not better than C, it may still be that A is commensurate with C, either because it is as good as C or because it is worse than C. But if A is incommensurate with B, then A is neither better than nor as good as nor worse than B. (Some claim, however, that the reverse does not hold and that, even if A is neither better than nor as good as nor worse than B, still A may be “on a par” with B and thus be roughly comparable with it. Cf. Chang 1997, 2002.) If such a case can arise, there is an obvious limit to the extent to which we can meaningfully say how good a certain complex whole is (here, “whole” is used to refer to whatever kind of entity may have intrinsic value); for, if such a whole comprises incommensurate goods A and B, then there will be no way of establishing just how good it is overall, even if there is a way of establishing how good it is with respect to each of A and B.