more frequently with regard to things which are desired by others. And if this is so, then it shows conclusively that to judge that a thing is intrinsically good is not the same thing as to judge that some man is pleased with it or desires it or desires it for its own sake. Of course, it may be held that anybody who makes such a judgment is wrong: that, as a matter of fact, anything whatever which is desired, always is intrinsically good. But that is not the question. We are not disputing for the moment that this may be so as a matter of fact. All that we are trying to show is that, even if it is so, yet, to say that a thing is intrinsically good is not the same thing as to say that it is desired: and this follows absolutely, if even in a single case, a man believes that a thing is desired and yet does not believe that it is intrinsically good.
But I am not sure that this argument will hold against all forms in which the view might be held, although it does hold against those in which it is most commonly held. There are, I think, feelings with regard to which it is much more plausible to hold that to believe that they are felt towards a given thing is the
