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 HEDONISM AMONG IDEALISTS. 221 faction, something which we ultimately prefer, and np to a certain point can acquiesce in. Now, how does the natural man, in the sense of man qua following the greatest apparent pleasure, miss his satisfac- tion ? What would the effort, which admittedly he fails to make, achieve for him ? What is the source of the elaboration of ethical and aesthetic science ? You may say, " He does his Hedonic sums too carelessly. If he made a more serious effort he would do them better. Ethical and .^Esthetic science consist of the theory of Hedonic arithmetic." But it is very hard to see, if calculation were all, how diffi- culty and resistance should creep in, as they do. I suggest therefore another answer. He goes wrong precisely by attending to the more obvious characters of facile satisfac- tion. These are just the characters which can, apparently,, be quantitatively estimated. The difficulty of the right choice comes from the need of attending to other characters. And these other characters are what ethical and aesthetic science develop. I will try to explain. There are pleasures which it needs no effort to enjoy. There are others which need effort to enjoy, and which need effort also to guard and sustain their enjoyment. The fuller satisfaction, by the unanimous voice of critical experience, belongs to a life in which the latter bear at all events a very considerable part. The fullest satisfaction to be had in human life is for normal natures only to be won and maintained with constant exer- tion. There can be no doubt that fairly full satisfaction is to be had, and there can be none, I think, that it is only to be bought with serious effort. The "easy" pleasures, as I may call them in a word those which are practically of universal attractiveness to healthy human beings are the most readily treated as mag- nitudes by Hedonic arithmetic. They are on the whole I suppose what would popularly be called bodily pleasures. I do not mean to say that a hard and fast line can be drawn between them and the more arduous kind of satisfaction. But yet there is a pretty obvious distinction which runs through the whole of ethics and aesthetics. The " easy " pleasures, though they may vary from repose to the most strenuous bodily exertion, appear to " come natural " to the healthy body, and their excesses, though incompatible with true health, also " come natural ". It is urged, as by Plato, that they lead to or are mixed with uneasiness ; but, at the moment of impulse, they have no uneasiness to overcome.