Mr. Herbert Spencer has said[179] that pleasure is that which we seek to bring into consciousness and retain there; pain, that which we seek to get out of consciousness and keep out. May we assert, then, that, in the modification of behaviour due to experience, the pleasure to be gained or the pain to be avoided is the psychological end? Certainly not without qualification, unless we be among those who are content to accept any form of words which gives a general sort of notion of the kind of thing which we suppose is meant, and which is probably more or less correct. We want here and now to get clear ideas, and to express them with some approach to accuracy. To say that pleasure is the psychological end of intelligent behaviour is to put the matter too subjectively and in too abstract a form. Professor Mackenzie has clearly indicated the ambiguity in the word “pleasure.” “Pleasure,” he says,[180] “is sometimes understood to mean agreeable _feeling_, or the feeling of satisfaction, and sometimes it is understood to mean an _object_ which gives satisfaction. The hearing of music is sometimes said to be a pleasure, but of course the hearing of music is not a feeling of satisfaction; it is an object that gives satisfaction. Generally, it may be observed that when we speak of ‘pleasures’ in the plural, or rather in the concrete, we mean objects that give satisfaction; whereas when we speak of ‘pleasure’ in the abstract, we more often mean the feeling of satisfaction which such objects bring with them.” May we not go a step further, but entirely in the same direction, and say that pleasure is a constituent part of the concept self as an object of thought or desire; that its proper sphere is in the ideational consciousness; and that, as we interpret the animal mind, it has no place as such therein? The hedonist regards pleasure as the most excellent and distinctive characteristic of his ideal self and his ideal community. But animals have not risen or fallen to the level of hedonism. Pleasure is not for them a motive of conduct, though nice objects, as such, are attractive, and through them impulse acquires direction and force.