said to contain either pleasure or pain, and hence none can be either intrinsically good or intrinsically bad or intrinsically better than any other. It would even maintain (and this also it can do quite consistently), that events which are intrinsically good are nevertheless very often bad, and intrinsically bad ones good. It would, for instance, say that it is often a very bad thing for a man to enjoy a particular pleasure on a particular occasion, although the event, which consists in his enjoying it, may be intrinsically good, since it contains an excess of pleasure over pain. It may often be a very bad thing that such an event should happen, because it causes the man himself or other beings to have less pleasure or more pain in the future, than they would otherwise have had. And for similar reasons it may often be a very good thing that an intrinsically bad event should happen.
It is important to remember all this, because otherwise the theory may appear much more paradoxical than it really is. It may, for instance, appear, at first sight, as if it denied all value to anything except pleasure and wholes which contain it—a view which
