 This view implies that when x and y enter into the relation R that constitute the whole x-R-y, their own values cannot be changed by those relations. Moore recognized this, saying, “The part of a valuable whole retains exactly the same value when it is, as when it is not, a part of that whole” (1903: 30/1993: 81). Any additional value in the whole x-R-y must therefore be attributed to it as an entity distinct from its parts, and with the relations between those parts internal to it. Moore called this additional value the value of a whole “as a whole,” and said it needed to be added to the value in the parts to arrive at the whole’s value “on the whole” (1903: 214–16/1993: 263–64). Thus, if x and y have values a and b on their own, and x-R-y has value c “as a whole,” the value of x-R-y “on the whole” is a + b + c. (The value of the whole is therefore not equal to the sum of the values of its parts, but is equal to a sum of which those values are constituents.) This “holistic” formulation of the principle of organic unities is not the only possible one. We could relax the conditions on intrinsic value so it can be affected by external relations and say that when x and y enter into a whole their own values change, so that, say, x’s value becomes a + c. This “variability” formulation can always reach the same final conclusions as the holistic one, since whatever positive or negative value the latter finds in the whole as a whole the former can add to one or other of the parts. But the two formulations locate the additional value in different places, and sometimes one and sometimes the other gives what seems the intuitively better explanation of an organic value (Hurka 1998). Moore, however, was forced by his strict view of intrinsic goodness to use only the holistic formulation. In the aesthetic case, he held that the admiring contemplation of beauty considered apart from the existence of its object always has the same (moderate) value a, while the existence of beauty always has the same (minimal) value b. But when the two are combined so a person admiringly contemplates beauty that exists and causes his contemplation, the resulting whole has the significant additional value c as a whole. The existence of the beauty is therefore necessary for the significant value c, but that value is not intrinsic to it, belonging instead to the larger whole of which it is part.