fact as tending to shew that pleasure is the sole good; and we have also seen that it does not tend to shew this. We have seen how very flimsy the other arguments advanced for this proposition are; and that, if it be fairly considered by itself, it appears to be quite ridiculous. And, moreover, that the actions which produce most good on the whole do also produce most pleasure is extremely doubtful. The arguments tending to shew it are all more or less vitiated by the assumption that what appear to be necessary conditions for the attainment of most pleasure in the near future, will always continue so to be. And, even with this vicious assumption, they only succeed in making out a highly problematical case. How, therefore, this fact is to be explained, if it be a fact, need not concern us. It is sufficient to have shewn that many complex states of mind are much more valuable than the pleasure they contain. If this be so, no form of Hedonism can be true. And, since the practical guidance afforded by pleasure as a criterion is small in proportion as the calculation attempts to be accurate, we can well afford to await further investigation, before adopting a guide, whose utility is very doubtful and whose trustworthiness we have grave reason to suspect.
65. The most important points which I have endeavoured to establish in this chapter are as follows. (1) Hedonism must be strictly defined as the doctrine that ‘Pleasure is the only thing which is good in itself’: this view seems to owe its prevalence mainly to the naturalistic fallacy, and Mill’s arguments may be taken as a type of those which are fallacious in this respect; Sidgwick alone has defended it without committing this fallacy, and its final refutation must therefore point out the errors in his arguments (36—38). (2) Mill’s ‘Utilitarianism’ is criticised: it being shewn (a) that he commits the naturalistic fallacy in identifying ‘desirable’ with ‘desired’; (b) that pleasure is not the only object of desire. The common arguments for Hedonism seem to rest on those two errors (39—44). (3) Hedonism is considered as an ‘Intuition,’ and it is pointed out (a) that Mill’s allowance that some pleasures are inferior in quality to others implies both that it is an Intuition and that it is a false one (46—48); (b) that
