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 collisions must arise—that I fully admit to be true: and again, that on any theory collisions of this kind must arise (i.e. not the conflict of moral ends, but the conflict of diverse reflective calculations as to the means to a given moral end)—that (though I absolutely deny it) I will admit for argument’s sake, and argument’s sake alone. But (1) it belongs to the essence of Hedonism to provoke such collisions, and to justify the raising of casuistical questions on well-nigh every point of conduct, and this not merely theoretically, but with a view to one’s own immediate practice. The reason is simple, and we have stated it already. The end for Hedonism has no means which belong to it and are inseparable from it. The means are external; and so long as you get the end the means are immaterial. The relation of the means to the end is matter of opinion, and it can not be more than matter of opinion. The opinion of any number of persons is still only an opinion. The end I am certain of. As to the means, I have nothing but the opinion of myself and others. The last appeal is to my private judgment. Now my private judgment may assure me that in 999 cases out of 1000 it contributes more to the end that I should not exercise my private judgment. It may assure me that, being what I am, it will contribute to the surplus if I never use my private judgment. But it need not so assure me. It may assure me that in the thousandth case I had better use my private judgment. And it may go a great deal further than this. The question is not, Do I and others act as a rule from habit, and according to general opinion? for that is a mere question of fact. The question is one of morals: ought my private judgment ever to come into collision with general opinion, as in fact it sometimes does and must? If not, why not? If it may, then ought I in such cases ever to follow it? and, if not, why not? If I may follow it in my own case once, why not twice? If here, why not there? And if anybody is ever to use their private judgment on any moral point, why may not I be the man, and this the case where I may? To put the whole matter in two words; the precepts of Hedonism are only rules, and rules may always have exceptions: they are not, and, so far as I see, they can not be made out to be laws. I am not their servant, but they are mine. And, so far as my lights go, this is