something more than mere events--treat them as we really combine them by processes much higher than sensation. A refutation of hedonism must consist in showing that pleasures really differ in kind, and cannot, therefore, be compared in intensity. "Pleasure" is often used as equivalent to a pleasant sensation; such pleasures differ in kind, as in the case of gratified hunger, ambition, and the like, and cannot be actually added, either in thought or in enjoyment, because incommensurable. "Pleasure" is often used, also, to refer, not to the sensation itself, but to its pleasantness, and here the same thing is true; if we distinguish the quality and the tone of feeling, as usual in psychology, the classification of tones as pleasurable and painful is insufficient. "The tones of colors and sounds, for instance, are more naturally represented by the mood of mind they suggest: red has a warm tone, black a sad, gray a sober, the organ a solemn tone."[82] The tone of some feelings is too indefinite for description,--a vague comfort or discomfort,--while the tone may rise to a condition to be described only by "bliss" or "rapture." Pleasure and pain depend, moreover, not only on the quality and quantity of the feeling, but on the whole condition of the mind, pleasure indicating agreement with the mind, pain non-agreement. Every pleasure being a function of the sensation in which it is an element, the supposed sum of pleasures must be made up of pleasures every one of which is qualified as that which is produced by a certain activity. "The sum of pleasures, therefore, re-introduces the distinctions and contents of the moral order, and, though an expression of the criterion of conduct, is therefore, like perfection, not an independent criterion." The element of quality in pleasure may be _verified_ more easily as what may be called _preferability_. The term preferability does not mean that there is an inherent moral value in every pleasure, in virtue of which pleasures may be distinguished as higher or lower--obviously an erroneous view, for higher and lower is an antithesis established by morality itself; the value depends on the kind of pleasure, and the preferability is that in the good man's mind.