For pleasure as the object of desire and the psychology of hedonism, see Bain, Emotions and Will, Part II., ch. viii.; Rickaby, Moral Philosophy, pp. 54-61, and Aquinas Ethicus, Vol. I., pp. 104-121; Sidgwick, Methods of Ethics, pp. 34-47, and the whole of Book II., and Book III., chs. xiii. and xiv.; Mackenzie, Manual of Ethics, Book II., ch. iv.; Muirhead, Elements of Ethics, Book III., ch. i.; Gizyeki, A Student's Manual of Ethical Philosophy; Green, Prolegomena to Ethics, pp. 163-177, 226-240, 374-388; James, Principles of Psychology, Vol. II., pp. 549-559; Martineau, Types of Ethical Theory, Vol. II., Part II., Book II., Branch iv.
For the history of hedonism, see Wallace, Epicureanism; Pater, Marius the Epicurean; Sidgwick, History of Ethics, ch. ii., passim and ch. iv., §14-17; Hume, Treatise of Human Nature, Book III., and the references to Bentham and Mill in the text; Watson, Hedonistic Theories from Aristippus to Spencer.
For the utilitarian standard, see Lecky, History of European Morals, Vol. I., ch. i.; Stephen, Science of Ethics, chs. iv. and v.; Spencer, Principles of Ethics, Part I.; Höffding, Ethik, ch. vii., and Monist, Vol. I., p. 529; Paulsen, System of Ethics, pp. 222-286, and 404-414; Grote, Examination of the Utilitarian Philosophy; Wilson and Fowler, Principles of Morals, Vol. I., pp. 98-112; Vol. II., pp. 262-273; Green, Prolegomena, pp. 240-255, 399-415; Martineau, Types, pp. 308-334; Alexander, Moral Order and Progress, pp. 204-211; Seth, Principles of Ethics, pp. 94-111; Sidgwick, The Ethics of T. H. Green, Herbert Spencer and J. Martineau, Lectures I.-IV. of the Criticism of Spencer. Compare the references sub voce Happiness, 899-903, in Rand's Bibliography, Vol. III. of Baldwin's Dictionary of Philosophy and Psychology.
FOOTNOTES:
[134] Later we shall see reasons for discriminating between happiness and pleasure. But here we accept the standpoint of those who identify them.
[135] The context shows that this "party" may be either the individual, or a limited social group or the entire community. Even the pleasures and pains of animals, of the sentient creation generally, may come into the account.
[136] These quotations are all taken from Bentham's Principles of Morals and Legislation; the first, third, and fourth from ch. i.; the second from ch. xiii.; and the last from ch. ii.
[137] With these statements may he compared Spencer, Principles of Ethics, pp. 30-32: Stephen, Science of Ethics, pp. 42. Sidgwick, in his Methods of Ethics, holds that the axiomatic character of happiness as an end proves that the position is not empirical but intuitional or a priori. Only as we base ourselves on certain ultimate deliverances of conscience can we he said to know that happiness is the desirable end and that the happiness of one is just as intrinsically desirable as the happiness of another. (See his Methods of Ethics, Book III., chs. xiii. and xiv.)
[138] This ambiguity affects the statement quoted from Bentham that pleasure and pain determine what we shall do. His implication is that pleasure as object of desire moves us; the fact is that present pleasure, aroused by the idea of some object, influences us.