  In passing, it is interesting to consider why Bradley approves of following the feelings of the phronimos—the person of practical wisdom—when he has no faith in the judgments of Mill’s competent judges who are said to be able to rank pleasures and no confidence in Mill’s Moral Almanac (Utilitarianism, Chapter 2). The difference is that Mill’s experts are simply reporting their own personal feelings—which are not authoritative, for anyone else could disagree and there is no test available to determine who is right—and the Moral Almanac is merely a collection of these sorts of experiences; while, by contrast, the phronimos has, through long experience within his society, come to identify with the values of that society and so his judgments and choices reflect these values. The social norms have become such a part of who he is that he need not think about what to do but has an intuitive “feel” for what morality demands (Ethical Studies, p. 196). If this is correct, it seems then that the phronimos no longer feels any conflict between the particular self he is and the self he ought to be as a member of society. Bradley noted Goethe’s directive to “Be a whole or join a whole,” which he amended to, “You can not be a whole, unless you join a whole” (Ethical Studies, p.79). This is what the phronimos has done, thereby transforming his external relations to others in society into the internal relations characteristic of parts of an organic unity. (Whether this means that the phronimos is therefore not able to be an inspiration or a spur to initiating social change, or is unable himself to rise to the level of Ideal Morality, is a question Bradley does not address. But it should be the case, for the phronimos no longer retains the degree of residual individuality which is required by the next level of morality, Ideal Morality.)