be the sole effect rather than one of which B would be the sole effect, if we had to choose between them. But since, as we have seen, it holds that it never could be our duty to choose one action rather than another, unless the total effects of the one contained more pleasure than that of the other, it follows that, according to it, no effect or set of effects, A, can possibly be intrinsically better than another, B, unless it contains more pleasure. It holds, therefore, not only that any one effect or set of effects, which contains more pleasure, is always intrinsically better than one which contains less, but also that no effect or set of effects can be intrinsically better than another unless it contains more pleasure.
It is plain, then, that this theory assigns a quite unique position to pleasure and pain in two respects; or possibly only in one, since it is just possible that the two propositions which it makes about them are not merely equivalent, but absolutely identical—that is to say, are merely different ways of expressing exactly the same idea. The two propositions are these. (1) That if any one had
