Here follows a criticism of utilitarianism as one form of pure altruism, since, according to the utilitarian doctrine, each individual is to count for one, not more than one, and the individual share of happiness thus becomes infinitesimal as compared with general happiness. Shall A, who has, by labor, acquired some material happiness, take the attitude of a disinterested spectator with regard to their use, as Mr. Mill recommends? And will he, as such, decide on a division of these means to happiness with B, C, and D, who have not labored to produce them? From the conclusion that a really disinterested spectator would not decree any such division, Spencer seems to draw the conclusion that Mr. Mill's position is untenable. He further illustrates the untenability of utilitarianism (as pure altruism) by the figure of a cluster of bodies generating heat, each of which will have, as long as it generates heat for itself, a certain amount of proper heat and a certain amount of heat derived from the others; whereas the whole cluster will become cold as soon as each ceases to generate heat for itself and depends on the heat generated by the rest. Utilitarianism involves the further paradox that, to achieve the greatest sum of happiness, each individual must be more egoistic than altruistic. "For, speaking generally, sympathetic pleasures must ever continue less intense than the pleasures with which there is sympathy." And while the individual must be extremely unegoistic in that he is willing to yield up the benefit for which he has labored, he must, at the same time, be extremely egoistic, since he is so selfish as willingly to let others yield up to him the benefits they have labored for. "To assume that egoistic pleasures may be relinquished to any extent is to fall into one of those many errors of ethical speculation which result from ignoring the laws of biology.... To yield up normal pleasure is to yield up so much life; and there arises the question:--to what extent may this be done?... Surrender, carried to a certain point, is extremely mischievous, and to a further point, fatal."[48] After beginning, however, with this assertion that to assume that egoistic pleasure may be relinquished to any extent is to fall, from ignorance of biology, into an error of ethical speculation, Spencer reaches only the conclusion that, if the individual is to continue living, he _must_ take "certain amounts" of those pleasures which go along with the fulfilment of the bodily functions, and that "the portion of happiness which it is possible for him to yield up for redistribution is a limited portion." He further argues that "a perfectly moral law must be one which becomes perfectly practicable as human nature becomes perfect"; but that the law of utilitarianism does not so become practicable, since opportunities for practising altruism, which originate in imperfection in others, will diminish and finally disappear in the ideal state.