=Problem of Duty on Hedonistic Basis.=--The utilitarians' explanation of the constraint of desire by the authority of right is framed to meet the peculiar difficulty in which their hedonistic theory places them. If pleasure is the good, and if all desire is naturally for the good, why should desire have to be constrained? How can such a thing as "duty" exist at all? For to say that a man is obliged or bound to seek that which he just can't help seeking is absurd. There is, according to the utilitarian, a difference, however, between the pleasure which is the object of desire and that which is the standard of judgment. The former is the person's own pleasure; it is private. The happiness which measures the rightness of the act is that of all persons who are affected by it. In view of this divergence, there must, if right action is to occur, be agencies which operate upon the individual so as to make him find his personal pleasure in that which conduces to the general welfare. These influences are the expectations and demands of _others so far as they attach consequences in the way of punishment, of suffering, and of reward and pleasure, to the deeds of an individual_. In this way the natural inclination of an individual towards a certain pleasure, or his natural revulsion from a certain pain, may be checked and transformed by recognition that if he seeks the pleasure, others will inflict more than an equivalent pain, or if he bears the pain, others will reward him with more than compensating pleasures. In such cases, we have the fact of duty or obligation. There is constraint of first inclination through recognition of superior power, this power being asserted in its expressly declared intention of rewarding and penalizing according as its prescriptions are or are not followed. These are the factors: (1) demands, expectations, rules externally imposed; (2) consequences in the way of proffered reward of pleasure, and penalty of pain; (3) resulting constraint of the natural manifestation of desires. In the main, the theory is based on the analogy of legal obligations.[167] =(a) Bentham's Account.=--Bentham dislikes the very word duty; and speaks preferably of the "sanctions" of an act. The following quotations will serve to confirm the foregoing statements. "The happiness of the individuals of whom a community is composed is ... the sole standard, in conformity to which each individual _ought_ to be made to fashion his behavior. But whether it be this, or anything else that is to be done, there is nothing by which a man can ultimately be _made_ to do it, but either pain or pleasure."