this is so, then, in order to arrive at the total quantities of pleasure or pain which an action causes, we should have, of course, to take into account, not only the pleasures or pains which it may cause to men and animals upon this earth, but also those which it may cause to God or to disembodied spirits. By the total quantities of pleasure or pain which an action causes, this theory means, then, quite strictly what it says. It means the quantities which would be arrived at, if we could take into account absolutely all the amounts of pleasure or pain, which result from the action; no matter how indirect or remote these results may be, and no matter what may be the nature of the beings who feel them.
But if we understand the total quantities of pleasure or pain caused by an action in this strict sense, then obviously, theoretically at least, six different cases are possible. It is obviously theoretically possible in the first place (1) that an action should, in its total effects, cause some pleasure but absolutely no pain; and it is obviously also possible (2) that, while it causes both pleasure and
