+Pleasure not a reliable guide to conduct.+--The realization of capacity brings with it pleasure. The harmonious realization of all our powers would bring harmonious and permanent pleasure or happiness. Pleasure is always to be welcomed as a sign of health and activity. Other things being equal, the more pleasure we have the better. It is possible however to abstract the pleasure from the activity which gives rise to it, and make pleasure the end for which we act. This pursuit of pleasure for pleasure's sake is delusive and destructive. It is delusive, because the direct aim at pleasure turns us aside from the direct aim at objects. And when we cease to aim directly at objects, we begin to lose the pleasure and zest which only a direct pursuit of objects can produce. For instance, we all know that if we go to a picnic or a party thinking all the while about having a good time, and asking ourselves every now and then whether we are having a good time or not, we find the picnic or party a dreadful bore, and ourselves perfectly miserable. We know that the whole secret of having a good time on such occasions is to get interested in something else; a game, a boat-ride, anything that makes us forget ourselves and our pleasures, and helps us to lose ourselves in the eager, arduous, absorbing pursuit of something outside ourselves. Then we have a glorious time. The direct pursuit of pleasure is destructive of character, because it judges things by the way they affect our personal feelings; which is a very shallow and selfish standard of judgment; and because it centers interest in the merely emotional side of our nature, which is peculiar to ourselves; instead of in the rational part of our nature which is common to all men, and unites us to our fellows. Duty demands not the hap-hazard realization of this or that side of our nature. Yet this is what the pursuit of pleasure would lead to. Duty demands the realization of all our faculties, in harmony with each other, and in proportion to their worth. And to this proportioned and harmonious realization, pleasure, pure and simple, is no guide at all. Hence, as Aristotle remarks, "In all cases we must be specially on our guard against pleasant things and against pleasure: for we can scarce judge her impartially." "Again, as the exercises of our faculties differ in goodness and badness, and some are to be desired and some to be shunned, so do the several pleasures differ; for each exercise has its proper pleasure. The pleasure which is proper to a good activity, then, is good, and that which is proper to one that is not good is bad." "As the exercises of the faculties vary, so do their respective pleasures."