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 the man or the race, is high and self-sacrificing. For not only does it place the end in the pleasure of all, not the pleasure of one; but in addition it distinguishes pleasures according to their quality. The greatest quantity of pleasure is not the end; there are pleasures we desire in preference to others, even at the cost of discontent and dissatisfaction. These pleasures, then, are to be preferred, and these are the higher pleasures. Such a doctrine, it will be added, is surely moral.

The doctrine, we admit, has done homage to popular opinion, so far as, for the sake of it, to sacrifice its own consistency and desert its principle. This we shall have to prove later on. But yet we can not for a moment think that it has succeeded in satisfying the demands of morality. Virtue is still a mere means to pleasure in ourselves or others, and, as anything beyond, is worthless, if not immoral; is not virtue at all. What is right is determined by that which is most ‘grateful to the feelings’ of connoisseurs in pleasures, who have tried them all. No compromise is possible on this point. Ordinary morality is clear that, when it aims at virtue for itself and others, it has not got its eye on wages or perquisites; its motive, in the sense of the object of its conscious desire, is not the anticipated feeling of pleasure. What it has before its mind is an object, an act or an event, which is not (for itself at least) a state of the feeling self, in itself or others. To say that, in desiring the right, it proposes to itself a pleasure to be got by the right, is to assert in the face of facts. To the moral mind that feeling is an accompaniment or a consequent, and it may be thought of as such. But to think of it as more, to propose it as the end to which the act or objective event are the means, and nothing but the means, is simply to turn the moral point of view upside down. You may argue psychologically, if you will, and say that what is desired is pleasure (this is false, as we shall show in another Essay), and we are ready for argument’s sake to admit it here; for here it makes not the smallest difference. The moral consciousness does not think it acts to get pleasure, and the point here at issue is not whether what it believes, and must believe, is or is not a psychological illusion, but whether Utilitarianism is in harmony therewith.

Hedonism in any form must teach ‘Morality is a means to