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 us suppose that by a pleasure he does not mean, as his words imply, that which produces pleasure and the pleasure produced. Let us suppose him to mean that there are various kinds of pleasure, in the sense in which there are various kinds of colour—blue, red, green, etc. Even in this case, if we are to say that our end is colour alone, then, although it is impossible we should have colour without having some particular colour, yet the particular colour we must have, is only a means to our having colour, if colour is really our end. And if colour is our only possible end, as Mill says pleasure is, then there can be no possible reason for preferring one colour to another, red, for instance, to blue, except that the one is more of a colour than the other. Yet the opposite of this is what Mill is attempting to hold with regard to pleasures.
Accordingly a consideration of Mill’s view that some pleasures are superior to others in quality brings out one point which may ‘help to determine the intellect’ with regard to the intuition ‘Pleasure is the only good.’ For it brings out the fact that if you say ‘pleasure,’ you must mean ‘pleasure’: you must mean some one thing common to all different ‘pleasures,’ some one thing, which may exist in different degrees, but which cannot differ in kind. I have pointed out that, if you say, as Mill does, that quality of pleasure is to be taken into account, then you are no longer holding that pleasure alone is good as an end, since you imply that something else, something which is not present in all pleasures, is also good as an end. The illustration I have given from colour expresses this point in its most acute form. It is plain that if you say ‘Colour alone is good as an end,’ then you can give no possible reason for preferring one colour to another. Your only standard of good and bad will then be ‘colour’; and since red and blue both conform equally to this, the only standard, you can have no other whereby to judge whether red is better than blue. It is true that you cannot have colour unless you also have one or all of the particular colours: they, therefore, if colour is the end, will all be good as means, but none of them can be better than another even as a means, far less can any one of them be regarded as an end in itself. Just so with pleasure: If we do really mean ‘Pleasure alone is good as an end,’ then we must agree with Bentham that ‘Quantity of pleasure being equal, pushpin is as good as poetry.’ To have thus dismissed Mill’s reference to quality of pleasure, is therefore to have made one step in the desired direction. The reader will now no longer be prevented from agreeing with me, by any idea that the hedonistic principle ‘Pleasure alone is good as an end’ is consistent with the view that one pleasure may be of a better quality than another. These two views, we have seen, are contradictory to one another. We must choose between them: and if we choose the latter, then we must give up the principle of Hedonism.
49. But, as I said, Professor Sidgwick has seen that they are inconsistent. He has seen that he must choose between them. He has chosen. He has rejected the test by quality of pleasure, and has accepted the hedonistic principle. He still maintains that ‘Pleasure alone is good as an end.’ I propose therefore to discuss the considerations which he has offered in order to convince us. I shall hope by that discussion to remove some more of such prejudices and misunderstandings as might prevent agreement with me. If I can shew that some of the considerations which Professor Sidgwick urges are such as we need by no means agree with, and that others are actually rather in my favour than in his, we may have again advanced a few steps nearer to the unanimity which we desire.
50. The passages in the Methods of Ethics to which I shall now invite attention are to be found in I. IX. 4 and in III. XIV. 4-5.
The first of these two passages runs as follows:
“I think that if we consider carefully such permanent results as are commonly judged to be good, other than qualities of human beings, we can find nothing that, on reflection, appears to possess this quality of goodness out of relation to human existence, or at least to some consciousness or feeling.
“For example, we commonly judge some inanimate objects, scenes, etc. to be good as possessing beauty, and others bad from ugliness: still no one would consider it rational to aim at the production of beauty in external nature, apart from any possible contemplation of it by human beings. In fact when beauty is maintained to be objective, it is not commonly meant that it exists as beauty out of relation to any mind whatsoever: but only that there is some standard of beauty valid for all minds.
“It may, however, be said that beauty and other results commonly judged to be good, though we do not conceive them to exist out of relation to human beings (or at least minds of some kind), are yet so far separable as ends from the human beings on whom their existence depends, that their realization may conceivably come into competition with the perfection or happiness of these beings. Thus, though beautiful things cannot be thought worth producing except as possible objects of contemplation, still a man may devote himself to their production without any consideration of the persons who are to contemplate them. Similarly knowledge is a good which cannot exist except in minds; and yet one may be more interested in the development of knowledge than in its possession by any particular minds; and may take the former as an ultimate end without regarding the latter.
“Still, as soon as the alternatives are clearly apprehended, it will, I think, be generally held that beauty, knowledge, and other ideal goods, as well as all external material things, are only reasonably to be sought by men in so far as they conduce (1) to Happiness or (2) to the Perfection or Excellence of human existence. I say ‘human,’ for though most utilitarians consider the pleasure (and freedom from pain) of the inferior animals to be included in the Happiness which they take as the right and proper end of conduct, no one seems to contend that we ought to aim at perfecting brutes except as a means to our ends, or at least as objects of scientific or æsthetic contemplation for us. Nor, again, can we include, as a practical end, the existence of beings above the human. We certainly apply the idea of Good to the Divine Existence, just as we do to His work, and indeed in a preeminent manner: and when it is said that, ‘we should do all things to the glory of God,’ it may seem to be implied that the existence of God is made better by our glorifying Him. Still this inference when explicitly drawn appears somewhat impious; and theologians generally recoil from it, and refrain from using the notion of a possible addition to the Goodness of the Divine Existence as a ground of human duty. Nor can the influence of our actions on other extra-human intelligences besides the Divine be at present made matter of scientific discussion.
“I shall therefore confidently lay down, that if there be any Good other than Happiness to be sought by man, as an ultimate practical end, it can only be the Goodness, Perfection, or Excellence of Human Existence. How far this notion includes more than Virtue, what its precise relation to Pleasure is, and to what method we shall be logically led if we accept it as fundamental, are questions which we shall more conveniently discuss after the detailed examination of these two other notions, Pleasure and Virtue, in which we shall be engaged in the two following Books.”