=Necessity for Standard.=--As many sorts of character, so many sorts of things regarded as satisfactory, as constitutive of good. Not all anticipations when realized are what they were expected to be. The good in prospect may be apples of Sodom, dust and ashes, in attainment. Hence some ends, some forms of happiness, are regarded as unworthy, not as "real" or "true." While they appeared to be happiness during the expectancy of desire, they are not approved as such in later reflection. Hence the demand for some standard good or happiness by which the individual may regulate the formation of his desires and purposes so that the present and the permanent good, the good in desire and in reflection, will coincide--so that the individual will find that to be satisfactory in his present view which will also permanently satisfy him. From happiness as a conceived good we turn to happiness as _rightly_ conceived good; from happiness as result to happiness as standard. As before, we begin with the narrower utilitarian conception. § 2. THE CONCEPTION OF HAPPINESS AS A STANDARD =Utilitarian Method.=--Hedonism means that pleasure is the end of human action, because the end of desire. Utilitarianism or universalistic hedonism holds that the pleasure of all affected is the standard for judging the worth of action,--not that conduciveness to happiness is the sole measure actually employed by mankind for judging moral worth, but that it is the sole standard that should be employed. Many other tests may actually be used, sympathy, prejudice, convention, caprice, etc., but "utility" is the one which will enable a person to judge _truly_ what is right or wrong in any proposed course of action. The method laid down by Bentham is as follows: Every proposed act is to be viewed with reference to its probable consequences in (a) _intensity_ of pleasure and pains; (b) their duration; (c) their certainty or uncertainty; (d) their nearness or remoteness; (e) their fecundity--i.e., the tendency of a pleasure to be followed by others, or a pain by other pains; (f) their _purity_--i.e., the tendency of a pleasure to be followed by pains and _vice versa_; (g) their extent, that is, the number or range of persons whose happiness is affected--with reference to whose pleasures and pains each one of the first six items ought also in strictness to be calculated! Then sum up all the pleasures which stand to the credit side of the account; add the pains which are the debit items, or liabilities, on the other; then take their algebraic sum, and "the balance of it on the side of pleasure will be the good tendency of the act upon the whole."