better than the less evolved, only because, and in proportion as, it gave more pleasure. But Mr Spencer tells us that two conditions are, taken together, sufficient to prove the more evolved conduct better: (1) That it should tend to produce more life; (2) That life should be worth living or contain a balance of pleasure. And the point I wish to emphasise is that if these conditions are sufficient, then pleasure cannot be the sole good. For though to produce more life is, if the second of Mr Spencer’s propositions be correct, one way of producing more pleasure, it is not the only way. It is quite possible that a small quantity of life, which was more intensely and uniformly present, should give a greater quantity of pleasure than the greatest possible quantity of life that was only just ‘worth living.’ And in that case, on the hedonistic supposition that pleasure is the only thing worth having, we should have to prefer the smaller quantity of life and therefore, according to Mr Spencer, the less evolved conduct. Accordingly, if Mr Spencer is a true Hedonist, the fact that life gives a balance of pleasure is not, as he seems to think, sufficient to prove that the more evolved conduct is the better. If Mr Spencer means us to understand that it is sufficient, then his view about pleasure can only be, not that it is the sole good or ‘ultimately supreme end,’ but that a balance of it is a necessary constituent of the supreme end. In short, Mr Spencer seems to maintain that more life is decidedly better than less, if only it give a balance of pleasure: and that contention is inconsistent with the position that pleasure is ‘the ultimate moral aim.’ Mr Spencer implies that of two quantities of life, which gave an equal amount of pleasure, the larger would nevertheless be preferable to the less. And if this be so, then he must maintain that quantity of life or degree of evolution is itself an ultimate condition of value. He leaves us, therefore, in doubt whether he is not still retaining the Evolutionistic proposition, that the more evolved is better, simply because it is more evolved, alongside the Hedonistic proposition, that the more pleasant is better, simply because it is more pleasant.
But the second question which we have to ask is: What
