such, to contain more than pleasure; and the idea that either pleasure, or any other aspect, is the single End in the universe must be allowed to be untenable (Chapter xxvi.). I may perhaps put this otherwise by urging that, even if Hedonism were true, there would be no possible way in which its truth could be shown.[1]
Passing from this mistake I will notice another doctrine from which we must dissent. There is a temptation to identify goodness with the realization of the Will; and, on the strength of a certain assumption, this conclusion would, taken broadly, be right. But we shall see that this assumption is not tenable (Chapter xxvi.), and, without it, the conclusion cannot stand. We have noticed that the satisfaction of desire can be found as well as made by the individual. And where experienced existence is both pleasant and satisfies desire, I am unable to see how we can refuse to call it good. Nor, again, can pleasure be limited so as to be the feeling of the satisfied will, since it clearly seems to exist in the absence of volition.[2]
I may perhaps express our general view by saying that the good is co-extensive with approbation. But I should add that approbation is to be taken in
- ↑ I have noticed above (p. 374) the want of thoroughness displayed by Hedonism in its attitude towards the intellect. See more below, p. 434. For further criticism of details I may refer to my Ethical Studies, and again to a pamphlet that was called Mr. Sidgwick’s Hedonism. Cp. Mind, 49, p. 36.
- ↑ I may add that in time it precedes the development of will. Will and thought, proper, imply the distinction of subject from object, and pain and pleasure seem prior to this distinction, and indeed largely to effect it. I may emphasize my dissent from certain views as to the dependence of pleasure on the Will, or the Self, or the Ego, by stating that I consider these to be products and subsequent to pleasure. To say that they are made solely by pleasure and pain would be incorrect. But it would be much more correct than to take the latter always as being a reaction from them.
