only if it turns out in the end to produce more pain than pleasure. The pleasure of malignant gossip is so far as it is pleasure a mitigation of the badness of the act. Not so, if happiness is the experience into which pleasures enter so far as the tendencies of character that produce them are approved of. An act may bring a pleasure and yet that pleasure be no part of happiness, but rather a blot and blemish. Such would be the case, for example, with the pleasure which one might take in an act of charity because one had thereby put himself in a position superior to that of the recipient. A good man who caught himself feeling pleasure from this phase of the act would not regard this pleasure as a further element of good attained, but as detracting from his happiness. A pleasure may be accepted or reacted against. So far as not acquiesced in it is, from the standpoint of happiness, positively disagreeable. Surrender to a pleasure, taking it to be one's happiness, is one of the surest ways of revealing or discovering what sort of a man one is. On the other hand, the pain which a miserly man feels in his first acts of generosity may be welcomed by him as, under the circumstances, an element in his good, since it is a sign of and factor in the improvement of character. =3. The Unification of Character.=--Happiness as a sum of pleasures does not afford a basis for unifying or organizing the various tendencies and capacities of the self. It makes possible at best only a mechanical compromise or external adjustment. Take, for example, the satisfaction attendant upon acting from a benevolent or a malicious impulse. There can be no question that some pleasure is found in giving way to either impulse when it is strongly felt. Now if we regard the pleasure as a fixed state in itself, and good or happiness as a sum of such states, the only moral superiority that can attach to acting benevolently is that, upon the whole, _more_ units of pleasure come from it than from giving way to the opposite spring of action. It is simply a question of greater or less quantity in the long run. Each trait of character, each act, remains morally independent, cut off from others. Its only relation to others is that which arises when its results in the way of units of agreeable or painful feeling are compared, as to bulk, with analogous consequences flowing from some other trait, or act. But if the fundamental thing in happiness is the relation of the desire and intention of the agent to its own successful outlet, there is an inherent connection between our different tendencies. The satisfaction of one tendency strengthens itself, and strengthens allied tendencies, while it weakens others. A man who gives way easily to anger (and finds gratification in it) against the acts of those whom he regards as enemies, nourishes unawares a tendency to irritability in all directions and thus modifies the sources and nature of all satisfaction. The man