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16 in fact, now asking for exactly the same information about the desire to desire A, for which we formerly asked with regard to A itself. But it is also apparent that the meaning of this second question cannot be correctly analysed into ‘Is the desire to desire A one of the things which we desire to desire?’: we have not before our minds anything so complicated as the question ‘Do we desire to desire to desire to desire A?’ Moreover any one can easily convince himself by inspection that the predicate of this proposition—‘good’—is positively different from notion of ‘desiring to desire’ which enters into its subject: ‘That we should desire to desire A is good’ is not merely equivalent to ‘That A should be good is good.’ It may indeed be true that what we desire to desire is always also good; perhaps, even the converse may be true: but it is very doubtful whether this is the case, and the mere fact that we understand very well what is meant by doubting it, shews clearly that we have two different notions before our minds.

(2) And the same consideration is sufficient to dismiss the hypothesis that ‘good’ has no meaning whatsoever. It is very natural to make the mistake of supposing that what is universally true is of such a nature that its negation would be self-contradictory: the importance which has been assigned to analytic propositions in the history of philosophy shews how easy such a mistake is. And thus it is very easy to conclude that what seems to be a universal ethical principle is in fact an identical proposition; that, if, for example, whatever is called ‘good’ seems to be pleasant, the proposition ‘Pleasure is the good’ does not assert a connection between two different notions, but involves only one, that of pleasure, which is easily recognised as a distinct entity. But whoever will attentively consider with himself what is actually before his mind when he asks the question ‘Is pleasure (or whatever it may be) after all good?’ can easily satisfy himself that he is not merely wondering whether pleasure is pleasant. And if he will try this experiment with each suggested definition in succession, he may become expert enough to recognise that in every case he has before his mind a unique object, with regard to the connection of which with any other object, a distinct question may be asked. Every