If feeling has been sometimes considered as organic or natural activity, this has happened precisely because it does not coincide either with logical, aesthetic, or ethical activity. Looked at from the standpoint of these three (which were the only ones admitted), it has seemed to lie _outside_ the true and real spirit, the spirit in its aristocracy, and to be almost a determination of nature and of the soul, in so far as it is nature. Thus the thesis, several times maintained, that the aesthetic activity, like the ethical and intellectual activities, is not feeling, becomes at once completely proved. This thesis was inexpugnable, when sensation had already been reduced confusedly and implicitly to economic volition. The view which has been refuted is known by the name of _hedonism_. For hedonism, all the various forms of the spirit are reduced to one, which thus itself also loses its own distinctive character and becomes something turbid and mysterious, like "the shades in which all cows are black." Having effected this reduction and mutilation, the hedonists naturally do not succeed in seeing anything else in any activity but pleasure and pain. They find no substantial difference between the pleasure of art and that of an easy digestion, between the pleasure of a good action and that of breathing the fresh air with wide-expanded lungs. [Sidenote] _Feeling as a concomitant to every form of activity._ But if the activity of feeling in the sense here defined must not be substituted for all the other forms of spiritual activity, we have not said that it cannot _accompany_ them. Indeed it accompanies them of necessity, because they are all in close relation, both with one another and with the elementary volitional form. Therefore each of them has for concomitants individual volitions and volitional pleasures and pains which are known as feeling. But we must not confound what is concomitant, with the principal fact, and take the one for the other. The discovery of the truth, or the satisfaction of a moral duty fulfilled, produces in us a joy which makes our whole being vibrate, for, by attaining to those forms of spiritual activity, it attains at the same time that to which it was _practically_ tending, as to its end, during the effort. Nevertheless, economic or hedonistic satisfaction, ethical satisfaction, aesthetic satisfaction, intellectual satisfaction, remain always distinct, even when in union. Thus is solved at the same time the much-debated question, which has seemed, not wrongly, a matter of life or death for aesthetic science, namely, whether the feeling and the pleasure precede or follow, are cause or effect of the aesthetic fact. We must enlarge this question, to include the relation between the various spiritual forms, and solve it in the sense that in the unity of the spirit one cannot talk of cause and effect and of what comes first and what follows it in time.