Page:Principia Ethica 1922.djvu/104

70 It is this. That when I desire the wine, it is not the wine which I desire but the pleasure which I expect to get from it. In other words, the doctrine is that the idea of a pleasure not actual is always necessary to cause desire. It is these two different theories which I suppose the Psychological Hedonists to confuse: the confusion is, as Mr Bradley puts it, between ‘a pleasant thought’ and ‘the thought of a pleasure.’ It is in fact only where the latter, the ‘thought of a pleasure,’ is present, that pleasure can be said to be the object of desire, or the motive to action. On the other hand, when only a pleasant thought is present, as, I admit, may always be the case, then it is the object of the thought—that which we are thinking about—which is the object of desire and the motive to action; and the pleasure, which that thought excites, may, indeed, cause our desire or move us to action, but it is not our end or object nor our motive.

Well, I hope this distinction is sufficiently clear. Now let us see how it bears upon Ethical Hedonism. I assume it to be perfectly obvious that the idea of the object of desire is not always and only the idea of a pleasure. In the first place, plainly, we are not always conscious of expecting pleasure, when we desire a thing. We may be only conscious of the thing which we desire, and may be impelled to make for it at once, without any calculation as to whether it will bring us pleasure or pain. And, in the second place, even when we do expect pleasure, it can certainly be very rarely pleasure only which we desire. For instance, granted that, when I desire my glass of port wine, I have also an idea of the pleasure I expect from it, plainly that pleasure cannot be the only object of my desire; the port wine must be included in my object, else I might be led by my desire to take wormwood instead of wine. If the desire were directed solely towards the pleasure, it could not lead me to take the wine; if it is to take a definite direction, it is absolutely necessary that the idea of the object, from which the pleasure is expected, should also be present and