 Lewis recognized that potentialities are in various ways relative to particular circumstances and manners of observation. There is thus a plurality of judgements of the value of objects, of the various ways in which they can contribute and fail to contribute to intrinsically valuable experiences, and an apparent contradictory nature to incomplete verbal statements of them (e.g., “\(X\) is good”, “\(X\) isn’t good”). For Lewis (1946, 528), issues about the relativity or subjectivity of judgements of the value of objects aren’t issues about the empirical truth of attributions of value to objects, but just issues about whether the conditions under which an object produces directly apprehended value are peculiar to the nature and capacities of a particular person and thus not indicative of the possibility of similar value finding on the part of other persons. Quine (1981) argued that variation within and among individuals and societies, and the variable and open ended character of what they find valuable, means that predicates like “pleases” or “ feels good” don’t support inductive inferences from case to case in the way that “green” or “conducts electricity” do. Skepticism concerning the prospects for empirical content and empirical truth of attributions of value to objects is thus in order. Lewis (1946, 323), on the other hand, seems to have thought that this contention implies that no one could ever act with empirical warrant to improve his own lot in life or do others any good, an absurdity in his view. Lewis argued at length for the possibility of empirically warranted judgements of the social or impersonal value of objects. The key is that “value to more than one person is to be assessed as if their several experiences were to be included in that of a single person” (Lewis (1946, 550). Rawls (1971, 188–90) criticized Lewis for mistaking impersonality for impartiality, and denied the relevance of Lewis’ account of impersonal value for questions of justice, at least, for which impartiality is key. 