Against the hedonistic doctrine, it has been urged by Green that pleasure as such is not the end of action, for even where the single pleasure is desired there is always the thought of a permanent self whose good is supposed to lie in the direction of this pleasure; while a sum of pleasures cannot, as such, be an object of desire, since pleasures, as separate and transitory in contradistinction from the permanent self, cannot be added together in fact, but only in thought; and with regard to a greatest sum of pleasures the difficulty is still greater, since pleasures admit of indefinite increase, and their sum can never be the greatest possible. In so far as desire is supposed to be for pleasures and nothing else, the argument that a sum of pleasures cannot be desired must be admitted. The transiency of the pleasures has, however, nothing to do with the question; the reason why a sum of pleasures cannot form a single pleasure is that they are pleasures with a higher idea--that of a series involving a plan. This does not prove that a sum of pleasures might not be the criterion of conduct. It must be admitted that "sum" is an unfortunate word, since it seems to imply that the pleasures must be combined in one total result; but such an interpretation of the word is not necessary. A series of pleasures is properly nothing more than an aggregate or combination of pleasures, partly successive, partly coexistent. Nor does the greatest possible happiness mean a happiness than which no greater is possible, but the greatest possible under the given conditions. The polemic is directed against the individualistic psychology, which regards mental states as a mere succession of events. So far the arguments enforce a great principle; a mere succession of feelings or sensations could never yield a conception of a sum apprehended as a sum. But this is irrelevant. For such an idea we require much more than sensation: we require memory, perception, the idea of a self. But this is only saying that morality requires more than mere sensation, and the argument assumes the standpoint it is fighting, treating mental states as mere events. It, moreover, introduces the idea of a permanent self as something superior to mere sensations, whereas perhaps this self is elaborated from sensational elements. Furthermore, if the proposition means that a mind which had only sensations could not have a sum of sensations, this may be denied. A sum is possible from three positions--that of the conception of a spectator, that of a reflecting consciousness, and that of a feeling consciousness which feels its states continuously, though it may not feel them as continuous, for such a feeling would argue comparison and reflection. The polemic, therefore, while in so far right as it is directed against individualistic psychology, seems to assign wrong reasons for a rejection of hedonism; Utilitarians, while speaking of pleasures in the language of psychology, treat them really as