so much value, as has the whole to which it belongs. Thus, if we compare the value of a certain amount of pleasure, existing absolutely by itself, with the value of certain ‘enjoyments,’ containing an equal amount of pleasure, it may become apparent that the ‘enjoyment’ is much better than the pleasure, and also, in some cases, much worse. In such a case it is plain that the ‘enjoyment’ does not owe its value solely to the pleasure it contains, although it might easily have appeared to do so, when we only considered the other constituents of the enjoyment, and seemed to see that, without the pleasure, they would have had no value. It is now apparent, on the contrary, that the whole ‘enjoyment’ owes its value quite equally to the presence of the other constituents, even though it may be true that the pleasure is the only constituent having any value by itself. And similarly, if we are told that all things owe their value solely to the fact that they are ‘realisations of the true self,’ we may easily refute this statement, by asking whether the predicate that is meant by ‘realising the true self,’ supposing that it could exist alone, would have any value whatsoever. Either the thing, which does ‘realise the true self,’ has intrinsic value or it has not; and if it has, then it certainly does not owe its value solely to the fact that it realises the true self.
113. If, now, we use this method of absolute isolation, and guard against these errors, it appears that the question we have to answer is far less difficult than the controversies of Ethics might have led us to expect. Indeed, once the meaning of the question is clearly understood, the answer to it, in its main outlines, appears to be so obvious, that it runs the risk of seeming to be a platitude. By far the most valuable things, which we know or can imagine, are certain states of consciousness, which may be roughly described as the pleasures of human intercourse and the enjoyment of beautiful objects. No one, probably, who has asked himself the question, has ever doubted that personal affection and the appreciation of what is beautiful in Art or Nature, are good in themselves; nor, if we consider strictly what things are worth having purely for their own sakes, does it appear probable that any one will think that
