[*] Cf. Russell, The Principles of Mathematics, p. 100. “On this principle, from which I can see no escape, that every genuine word must have some meaning, the is and than must form part of ‘a is greater than b’, which thus contains more than two terms and a relation. The is seems to state that a has to greater the relation of referent, while the than states similarly that b has to greater the relation of relatum. But ‘a exceeds b’ may be held to express solely the relation of a to b, without including any of the implications of further relations.” On the introspective comparison of judgments The Meaning of Meaning, by C. K. Ogden and the writer, may be consulted.
[*] E.g., “The value of the object is its capacity of becoming the object of feeling and desire through actualisation of dispositional tendencies by acts of presumption, judgment, and assumption.” Urban, Valuation, p. 53.
[*] Or, of course, aversions. In what follows we shall take no further note of aversions. To do so would introduce inessential complications. The omission in no way affects the argument, since for our present purposes they may be counted in with appetencies.
[*] This view plainly has close connections with Utilitarianism. In fact if Bentham’s editor is to be trusted in his interpretation of his master’s doctrine, it would be what Bentham intended to teach. “The term nearest to being synonymous with pleasure is volition: what it pleases a man to do is simply what he wills to do. . . . What a man wills to do, or what he pleases to do, may be far from giving him enjoyment; yet shall we say that in doing it, he is not following his own pleasure? .. . A native of Japan, when he is offended, stabs himself to prove the intensity of his feelings. It is difficult to prove enjoyment in this case: yet the man obeyed his impulses.” John Hill Burton, Jeremy Bentham’s Works, vol. 1, p. 22.
[†] Cf. W. J. Perry, The Origin of Magic and Religion, p. 15.
[*] Both ‘enjoyment’ and ‘satisfaction’ are unsuitable terms in this connection. An unfortunate linguistic gap must be recognised. The full exercise of an activity is commonly its own ‘satisfaction’, and, as we shall see later, what pleasure may accompany it is derivative and incidental.
“Beatitudo non est virtutis premium, sed ipsa virtus.”
[†] Works, Vol. X, p. 560.
[*] Not necessarily ‘social workers.’ Only personal communication can show who have the virtues here referred to.
[†] What is Art? Section V.
[†] What is Art? Section XVI.