to Mill, in exact proportion to the degree of pleasantness. But, in that case, the basis of Mill’s Hedonism collapses, for he is admitting that one thing may be preferred over another, and thus proved more desirable, although it is not more desired. In this case, Mill’s judgment of preference is just a judgment of that intuitional kind which I have been contending to be necessary to establish the hedonistic or any other principle. It is a direct judgment that one thing is more desirable, or better than another; a judgment utterly independent of all considerations as to whether one thing is more desired or pleasanter than another. This is to admit that good is good and indefinable.
48. And note another point that is brought out by this discussion. Mill’s judgment of preference, so far from establishing the principle that pleasure alone is good, is obviously inconsistent with it. He admits that experts can judge whether one pleasure is more desirable than another, because pleasures differ in quality. But what does this mean? If one pleasure can differ from another in quality, that means, that a pleasure is something complex, something composed, in fact, of pleasure in addition to that which produces pleasure. For instance, Mill speaks of ‘sensual indulgences’ as ‘lower pleasures.’ But what is a sensual indulgence? It is surely a certain excitement of some sense together with the pleasure caused by such excitement. Mill, therefore, in admitting that a sensual indulgence can be directly judged to be lower than another pleasure, in which the degree of pleasure involved may be the same, is admitting that other things may be good, or bad, quite independently of the pleasure which accompanies them. A pleasure is, in fact, merely a misleading term which conceals the fact that what we are dealing with is not pleasure but something else, which may indeed necessarily produce pleasure, but is nevertheless quite distinct from it.
Mill, therefore, in thinking that to estimate quality of pleasure is quite consistent with his hedonistic principle that pleasure and absence of pain alone are desirable as ends has again committed the fallacy of confusing ends and means. For take even the most favourable supposition of his meaning; let
