2. The ideal state is defined with reference to the end of evolution. That is, Spencer defines pleasure from an independent standard instead of using pleasure as the standard. This standard is to be got at by considering that idea of "fully evolved conduct" given by the theory of evolution. This fully evolved conduct implies: (i.) Greatest possible quantity of life, both in length and breadth; (ii.) Similar maintenance of life in progeny; and (iii.) Life in which there is no interference of actions by one with those of another, and, indeed, life in which the "members of a society" give material help in the achievement of ends, thus rendering the "lives of all more complete". (See Chap. II of Data of Ethics). Furthermore, the "complete life here identified with the ideally moral life" may be otherwise defined as a life of perfect equilibrium (p. 74), or balance of functions (p. 90), and this considered not simply with reference to the individual, but also with reference to the relation of the individual to society. "Complete life in a complete society is but another name for complete equilibrium between the co-ordinated activities of each social unit and those of the aggregate of units" (p. 74, and the whole of chap. V. See also pp. 169-170 for the position that the end is a society in which each individual has full functions freely exercised in due harmony, and is, p. 100, "the spontaneous exercise of duly proportioned faculties"). 3. Not only is pleasure thus determined by an objective standard of "complete living in a complete society" but it is expressly recognized that _as things are now, pleasure is not a perfect guide to, or even test of action_. And this difficulty is thought to be removed by reference to the ideal state in which right action and happiness will fully coincide. The failure of pleasure as a perfect test and guide of right conduct, comes out in at least three cases:-- 1. There is the conflict of one set of pleasures with another, or of present happiness with future, one lot having to be surrendered for the sake of another. This is wrong, since pleasure as such is good, and, although a fact at present, exists only on account of the incomplete development of society. When there is "complete adjustment of humanity to the social state there will be recognition of the truth that actions are completely right only when, besides being conducive to future happiness, special and general, they are immediately pleasurable, and that painfulness, not only ultimate but proximate, is the concomitant of actions which are wrong" (p. 29. See for various cases in which "pleasures are not connected with actions which must be performed" and for the statement that this difficulty will be removed in an ideal state of society, p. 77; pp. 85-87; pp. 98-99).