[139] The discussion of altruism and egoism in ch. xviii. on the Self, considers some aspects of this question from another point of view.
[140] Prolegomena to Ethics, p. 361.
[141] Ibid., pp. 365-66. Green then goes on to argue that this service has been in spite of its hedonistic factor, and that if the theory were generally applied with all the hedonistic implications to personal behavior in private life, it would put impediments in the way of moral progress.
[142] It will be noted that we have here the same double rôle of pleasure that met us at the outset (see ante, p. 267): one sort of happiness is the moving spring of action, because object of desire; another and incompatible sort is the standard, and hence proper or right end.
[143] It is this hedonistic element of the object of desire and moving spring which calls forth such denunciations as Carlyle's; on the other hand, it is the assertion of the common happiness as the standard which calls out the indignant denial of the utilitarians; which, for example, leads Spencer to retort upon Carlyle's epithet of "pig-philosophy" with a counter charge that Carlyle's epithet is a survival of "devil-worship," since it assumes pain to be a blessing. (Principles of Ethics, Vol. I., pp. 40-41).
[144] Abbott's Kant's Theory of Ethics, p. 116.
[145] Utilitarianism, third paragraph of ch. iv.
[146] By this phrase Bentham refers to the necessity of controlling this spring to activity just as any other is regulated, by reference to its consequences.
[147] Bentham himself was not a psychologist, and he does not state the doctrine in this extreme form. But those of the Benthamites who were psychologists, being hedonistic in their psychology, gave the doctrine this form.
[148] Early Essays, p. 354. (Reprint by Gibbs, London, 1897.)