It may be objected that I am guilty of a contradiction when I assume the possibility of Happiness without Pleasure, as I have just described Happiness as a particular kind of Pleasure; but in reality there is no contradiction. For Pleasure springs from a special organic apparatus, whereas Happiness is not a condition of any particular apparatus in our body, but a general feeling that cannot be located; if it is roused by moral actions it originates in the self-satisfaction of Reason, in its pride in the victory over Instinct, in the rapture occasioned by one's own strength of will; therefore, it can well exist without any differentiated pleasurable emotion located in any particular organic apparatus. Many moral philosophers have for various reasons rejected plausible Eudæmonism as well as Hedonism, and these reasons can all be traced back to the recognition, or at least an inkling, of the fact that moral action in the nature of things must exclude pleasurable emotions; at any rate immediate ones, and such as are perceived by the senses. Perhaps Fichte does this in the most naïve fashion, for he rejects every form of Eudæmonism as the aim of moral action, but admits as its purpose only bliss, that is to say, the self-satisfaction of Reason resulting from action in accordance with its own laws. However, he struggles in vain to deny that this "bliss" is of the nature of a pleasurable emotion, or to interpret it as differing from Eudæmonism. He is only giving the latter another name to make it conform in an orthodox manner with his doctrine of the Supreme Ego. "_Baptizo te carpam!_" I baptize thee, carp! In this way the pious man complies with the law enjoining abstinence from meat, and with an easy conscience smacks his lips over a roast pheasant which he has dubbed fish. Plato is among those who most emphatically deny that Pleasure is either the motive force, the accompaniment, the consequence, or the aim of Morality. But a reasonable thinker can derive no profit from his arguments in support of this point of view, for they are rambling, fantastic, mystical and visionary. Plato thinks it a necessary consequence of the very nature of Good that it should be absolutely self-sufficient. For Pleasure is a perpetual growth, a ceaseless longing for more; it can therefore not be self-sufficient, and on this account can not be the foundation of Morality.