[130] Science of Ethics, p. 349.
[131] F. Y. Edgeworth, Old and New Methods of Ethics (1877), p. 11.
[132] Cf. A. Barratt, Mind, iii. 280.
[133] Data of Ethics, chap. xii.
[134] Physical Ethics, p. 12.
[135] Ibid., p. 17.
[136] In the word "due" an idea of worth is involved. Probably Mr Barratt meant by "due performance" one which made the faculty correspond with its medium (cf. Physical Ethics, p. 9); but this introduces a new standard of value.
[137] The transition involved in passing from "pleasure" to "performance of function" or "life" as the end of conduct, may be illustrated by the following passage from Mr Pater's 'Marius the Epicurean' (1885, i. 163): "Really, to the phase of reflection through which Marius was then passing, the charge of 'hedonism,' whatever its real weight might be, was not properly applicable at all. Not pleasure, but fulness of life, and 'insight' as conducting to that fulness—energy, choice and variety of experience—including noble pain and sorrow even—loves such as those in the exquisite old story of Apuleius; such sincere and strenuous forms of the moral life, as Seneca and Epictetus—whatever form of human life, in short, was impassioned and ideal: it was from this that the 'new Cyrenaicism' of Marius took its criterion of values. It was a theory, indeed, which might rightly be regarded as in a great degree coincident with the main principle of the Stoics themselves, and a version of the precept 'Whatsoever thy hand findeth to do, do it with all thy might'—a doctrine so widely applicable among the nobler spirits of that time; and as with that its mistaken tendency would lie in the direction of a kind of idolatry of mere life, or natural gift or strength—l'idolâtrie des talents."
[138] "The note in question greatly startled me by implicitly classing me with anti-utilitarians. I have never regarded myself as an anti-utilitarian."—Mr Spencer's letter to J. S. Mill, printed in Bain's Mental and Moral Science, p. 721.
[139] Data of Ethics, p. 173; cf. p. 30.