Moreover, from Bentham's own point of view, there is a difference between the good which _first_ presents itself, which _first_ stirs desire and solicits to action, and the good which being formed _after and upon the basis of consideration of consequences_, is the _right_ good. In calling the latter the _right_, we mean that it has authority over the end which first appears; and hence has supreme claim over action. So it is again evident that we are using happiness in two quite different senses; so that if we call the first end that presents itself happiness, the right end will be something else; or if we call the consequences which measure the worth of the act happiness, then the first end ought to be called something else. If happiness is the _natural_ end of all desire and endeavor, it is absurd to say that the same happiness ought to be the end. If all objects fall to the ground any way, we do not say they ought to fall. If all our acts are moved any way by pleasure and pain, this fact, just because it applies equally to all acts, throws no lights upon the rightness or wrongness of any one of them. Or, on the other hand, if that for which we _should_ act is a kind of happiness which involves full consideration of consequences, it is misleading to call that happiness from which we act "blindly" or without proper forethought. If happiness is to be the same as the moral good, it must be after the right kind of happiness has been distinguished; namely, that which commends itself after adequate reflection. Our criticism of Bentham will be directed to showing that, so far as he conceives of happiness as simply a sum of pleasures alike in quality, but differing only in quantity, he cannot make this distinction. As an early critic (Hazlitt) of Bentham said: "Pleasure is that which is so in itself. Good is that which approves itself on reflection, or the _idea_ of which is a source of satisfaction. All pleasure is not, therefore (morally speaking), equally a good; for all pleasure does not equally bear reflecting upon." We shall further try to show that the reason for Bentham's conceiving happiness as simply a sum of pleasures is that he falls into the error already discussed, of separating consequences from the disposition and capacities or active tendencies of the agent. And that, when we correct this error, the proper meaning of happiness turns out to be the satisfaction, realization, or fulfillment of some _purpose and power of the agent_. Thus we can distinguish between the false and unsatisfactory happiness found in the expression of a more or less isolated and superficial tendency of the self, and the true or genuine good found in the adequate fulfillment of a fundamental and fully related capacity. We shall first take up the discussion under the heads just brought out: I. Happiness _as the Natural End or Object of Desire_; II. Happiness _as Standard of Judgment_. § 1. THE OBJECT OF DESIRE