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 certainly include the feeling of pleasure; but if the alternative is presented to us of lower functions with less pains and greater pleasures, or higher functions with greater pains and less pleasures, then we must choose the latter.

And the alternative is conceivable. If it is impossible in fact that a stage of progress could come, where by advancing further in the direction of what seems to it highest, humanity would decrease its surplus of pleasure (and I do not see how it is to be proved impossible), —yet, at all events, the alternative can be brought directly before the mind. Advance in this direction (the higher) at the cost of pleasure, on the whole, after the pleasure of advance is counted in; advance in that direction (the lower), with the gain of pleasure, on the whole, even after the regrets of the non-advance have been subtracted. The necessity for choice can be imagined, and there is no doubt, on the one side, what the choice of the moral man would be; there is no doubt, on the other side, what, if pleasure were the end, it ought to be. In such a case, what we think the most moral man and people would be therefore the most certain to act immorally, if Hedonism is morality.

But these consequences, it will be urged, do not apply to modern Utilitarianism. That creed, we shall be told, whether for