Now the good, at bottom, is nothing else than agreeable sensation as it was developed for the preservation of life. Those who are in the habit of regarding this as trifling or unworthy do not consider, usually do not know, that this was the only way by which the scheme of Nature could be carried out. Without it not only could man never have come into existence, but there could have been nothing in existence higher than the vegetable. This agreeable sensation which early takes the form of pleasure possesses every conceivable degree, not merely of intensity or pitch, but also of quality or timbre. It is all in itself good. It is the good. All pleasure is not only good but right if it results in no harm. But to result in harm is simply to deprive of pleasure, so that the proposition is correct in its simple form if we give the right meaning to words. But in consequence of these degrees in the intensity and quality of pleasures everything becomes relative, and morality is reduced to choosing among pleasures those which are best. Here again the primary principle applies. Best is the superlative of good, and the good is pleasure. So the best is the greatest pleasure. The ethical end is to secure the maximum absolute enjoyment. No one would question these statements if they were applied to animals. They are equally true of men, and philosophers simply deceive themselves when they deny them and seek to bring in some foreign element. What they do is wrongly to limit the term pleasure to the coarser, sensual forms and deny its applicability to the higher, spiritual forms. But the two pass insensibly into each other and no line can be drawn that will completely separate them. They are all good in themselves and some only seem bad relatively to others. The least refined pleasures are in fact the most essential. They are most closely connected with function. They were the first developed and served, as they will always serve, their purpose in carrying out the scheme of Nature—the preservation, increase, and continuation of life. If possible, therefore, they have an even higher sanction than the more refined pleasures, which do not serve to the same extent, if at all, the disinterested ends of Nature, and exist far more for their own sake, egoistically. This shows
