(2) It will be said that these thorns grow of selfishness, and that these cares are the cares of individual interest, whereas the Utilitarian's delight and glory is to live, not for himself, but for the commonwealth. But how can a man, who takes pleasure to be his highest good and happiness, live otherwise than for himself? Here we come upon the unobserved fault and flaw, which entirely vitiates the Utilitarian structure. It is an union of two opposite and incompatible elements. An old poet has said: Vinegar and oil in one same vessel pour, They stand apart, unfriendly, all the more. (Aeschylus, _Agam_., 330, 331.) Utilitarianism consists of a still more unfriendly and unwholesome mixture of two elements, both of them bad, and unable to stand together, Hedonism and Altruism. Hedonism is the doctrine that the main object and end of life is pleasure: which is the position laid down in so many words by Mill (1. c.), that "actions are right in proportion as they tend to promote happiness;" and "by happiness is intended pleasure and the absence of pain." If Hedonism were sound doctrine, the Pleasant and the Good would be identical, and the most pleasant pleasure would ever be the best pleasure. That would take away all distinction of _kind_ or _quality_ among pleasures, and differentiate them only by intensity and duration. This was Paley's doctrine, a fundamental point of Hedonism, and therefore also of the Utilitarian philosophy. John Mill, very honourably to himself, but very fatally to the system that he was writing to defend, parted company with Paley. We have argued against Paley (c. iv., s. iii., nn. 3-5, p. 55), that there is a _better_ and a _worse_ in pleasures, quite distinct from the _more_ or _less_ pleasurable, even if that _more_ be taken _in the long run_ in this world. Again it may be considered that pleasure, even the best and highest, is a sort of efflorescence from activity, and is for activity, not activity for it; and better is the activity, whatever it be, than the pleasure which comes thereof; wherefore no pleasure, as pleasure, can be the highest good and happiness of man.