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 away this possibility; we assert that actions which produced such a maximum, would be right, even if they did not produce any of the other effects, which, as a matter of fact, they always do produce. And this, I think, is the chief reason why many persons who would be inclined to assent to the first proposition, would hesitate to assent to the second.

It is, for instance, commonly held that some pleasures are higher or better than others, even though they may not be more pleasant; and that where we have a choice between procuring for ourselves or others a higher or a lower pleasure, it is generally right to prefer the former, even though it may perhaps be less pleasant. And, of course, even those who hold that actions are only right because of the quantity of pleasure they produce, and not at all because of the quality of these pleasures, might quite consistently hold that it is as a matter of fact generally right to prefer higher pleasures to lower ones, even though they may be less pleasant. They might hold that this is the case, on the ground that higher pleasures, even when less pleasant in themselves, do,