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 organism; and against the possibility of realizing such an end common opinion has nothing to say. This we admit to be true, but in this shape the question has never fairly come before the popular mind; and it would be well to remember that if the individual, when he seeks pleasure, fails in his individual aim, such a fact ought at least to inspire us with some doubt whether, when mankind seek the pleasure of the sentient world, that end be so much more real and tangible.

Opinion, then, as the result of popular experience, so far as it has touched on the question, would appear to be against the practicability of Hedonism. Still vulgar opinion must not count against philosophical theory, though it certainly may against the still more vulgar preconception as to the reality and palpable character of pleasure.

But Hedonism, we must remember, does not assert itself simply as a theory which can be worked. It puts itself forward as moral, as the one and only possible account of morality. The fact is the moral world, Hedonism is the supposed explanation; and if we find that non-theoretical persons, who have direct cognizance of the fact, with but few exceptions reject the explanation, that ought to have great weight with us. And the case stands thus undeniably. When moral persons without a theory on the matter are told that the moral end for the individual and the race is the getting a maximum surplusage of pleasurable feeling, and that there is nothing in the whole world which has the smallest moral value except this end and the means to it, there is no gainsaying that they repudiate such a result. They feel that there are things ‘we should choose even if no pleasure came from them;’ and that if we choose these things, being good, for ourselves, then we must choose them also for the race, if we care for the race as we do for ourselves. We may be told, indeed, that a vulgar objection of this sort is founded on a misunderstanding, and to this we shall have to recur; but for the present we prefer to believe that never, except on a misunderstanding, has the moral consciousness in any case acquiesced in Hedonism. And we must say, I think, that supposing it possible that Hedonism could be worked, yet common moral opinion is decided against its being, what it professes to be, a sufficient account of morals.