 The details of Bradley’s doctrine of immediacy need not detain us here, but one point is of central importance: when we move to the higher level of consciousness that entails intentional mental states there supposedly remains a residual “feel” of the unity of immediate experience, and some residual sense of the “contents” of immediate experience. This is relevant to the question of why there is an impulse to become an infinite whole: it is because we carry a residual feel that all reality is a systematic non-relational unity. In other words, there is a residual trace of the primitive level of immediacy or feeling that moves us toward wholeness in the sense that we feel at odds, incomplete, when we conceive of ourselves as defined by our relations to ‘things’ and ‘other selves’. And when we consider this along with the theory of the nature of thought, we recognize that these experiences as they are expressed in statements actually leave out other aspects of the given and so are incomplete. In this way judgments are never completely accurate and only partly true. (This is Bradley’s theory of the degrees of truth.) The consequence of this line of thinking for moral theory is that we have a test by which to determine whether we have realized ourselves in a particular case: namely, have we arrived at a greater unity, which means fewer felt contradictions or explicit contradictions in our desires, our dispositions and the like? The ideal moral self is achieved when we arrive at a point at which it has no limiting relations, which is to say, when we are an infinite whole, a systematic organic unity. That we can be part way along in this progress toward the ideal moral self, and in our understanding of what the ideal moral self demands, reflects what will later become his theory of degrees of reality. In the case of morality, one step on the road to perfection occurs when we stop thinking of other people in our community as forces or wills pitted against us—that is, when we stop seeing our relations to them as external—and begin to see others as internally related to us. Being internally related to others in our community means that our relations to others are essential to us, in the sense of defining who and what we are. By contrast, external relations make no difference to their terms.  For example, my being in front of the Eiffel Tower is usually said to be an external relation I bear to that object—it does not make me a different person. Put roughly, the difference between a mere collection of people—such as those who went to the parade yesterday—and a community or social unit such as a family—lies in whether the relationships each person bears to the others in the group makes a difference to who and what they are. This internal bond is observed whenever a member of the community talks of what “we” believe, value, and so on. Here is the appearance of what has been called “we-intentionality.”