There was only an apparent contradiction in this theory which placed the test of morality in a pleasure consequent upon moral action, and yet held that such actions were not performed from interested motives. In the spirit of Butler's psychology, Hutcheson contends[90] that virtue is pleasant only because we have a natural and immediate tendency towards virtuous action; our true motive is "some determination of our nature to study the good of others;" and this, although not always immediately pleasant in itself, is yet succeeded by the calm satisfaction of the moral sense. The real weakness of Hutcheson's position is the fatal one that he cannot show that it corresponds with facts; that the pleasures incidental to the moral sense outweigh all others. Indeed, he defends his opinion in their favour only, in a way which reminds one of Mill's method in the 'Utilitarianism,' by making every juror stand aside unless he has pledged himself to morality.[91] It is open to any one, however, to hold that the pleasures of benevolent action and the "relish" of the moral sense are not of sufficient hedonistic value to make up for the restraints they put upon conduct and the enjoyments they oblige one to forego. Even if this position be not correct, it is merely a mistake in estimating doubtful quantities. The man who chooses the smaller pleasure will be the loser by his mistake; but we cannot say that the selfish man is to blame for not being benevolent, because the pleasures of benevolence and the moral sense are greatest, any more than we could blame the benevolent man for not being selfish, if selfishness should turn out on the whole to leave a greater hedonistic balance at the individual's credit. [Sidenote: afterwards spoken of as a judgment,] [Sidenote: but this judgment allowed to depend on feeling.]