"From the laws of life (Spencer Op. cit., p. 205) it must be concluded that unceasing social discipline will so mould human action, that eventually sympathetic pleasures will be pursued to the fullest extent advantageous to each and all.... Though pleasure may be gained by giving pleasure, yet the thought of the sympathetic pleasure to be gained will not occupy consciousness, but only the thought of the pleasure given." XXV. Criticism of Evolutionary Utilitarianism. Regarding the whole foregoing scheme, it may be said so far as it is true, or suggestive of truth, it is not hedonistic. It does not judge actions from their effects in the way of pleasure or pain, but it judges pleasures from the basis of an independent standard 'in the nature of things.' It is expressly declared that happiness is not to be so much the end, as the _test_ of conduct, and it is not happiness in general, of every sort and kind, but a certain kind of happiness, happiness conditioned by certain modes of activity, that is the test. Spencer's hedonism in its final result hardly comes to more than saying that in the case of a perfect individual in a perfect society, every action whatever would be accompanied by pleasure, and that, therefore, _in such a society_, pleasure would be an infallible sign and test of the morality of action--a position which is not denied by any ethical writer whatever, unless a few extreme ascetics. Such a position simply determines the value of pleasure by an independent criterion, and then goes on to say _of pleasure so determined_, that it is the test of the morality of action. This may be true, but, true or not, it is not hedonistic. Furthermore, this standard by which the nature of pleasure is determined is itself an ethical (that is, active) standard. We have already seen that Spencer conceives that the modes of producing happiness are to be deduced from the "laws of life and the conditions of existence". This might be, of course, a deduction from _physical_ laws and conditions. But when we find that the laws and conditions which Spencer employs are mainly those of _social_ life, it is difficult to see why he is not employing a strictly ethical standard. To deduce not right actions directly from happiness, but the kinds of actions which will produce happiness from a consideration of a certain ideal of social relationships seems like a reversal of hedonism; but this is what Mr. Spencer does. XXVI. The Real Criterion of Evolutionary Ethics.