=55.= The decision, then, must rest upon Prof. Sidgwick’s first argument--‘the appeal’ to our ‘intuitive judgment after due consideration of the question when fairly placed before it.’ And here it seems to me plain that Prof. Sidgwick has failed, in two essential respects, to place the question fairly before either himself or his reader. (1) What he has to shew is, as he says himself, not merely that ‘Happiness must be included as a part of Ultimate Good.’ This view, he says, ‘ought not to commend itself to the sober judgment of reflective persons.’ And why? Because ‘these objective relations, when distinguished from the consciousness accompanying and resulting from them, are not ultimately and intrinsically desirable.’ Now, this reason, which is offered as shewing that to consider Happiness as a mere part of Ultimate Good does not meet the facts of intuition, is, on the contrary, only sufficient to shew that it _is_ a part of Ultimate Good. For from the fact that no value resides in one part of a whole, considered by itself, we cannot infer that all the value belonging to the whole does reside in the other part, considered by itself. Even if we admit that there is much value in the enjoyment of Beauty, and none in the mere contemplation of it, which is one of the constituents of that complex fact, it does not follow that all the value belongs to the other constituent, namely, the pleasure which we take in contemplating it. It is quite possible that this constituent also has no value in itself; that the value belongs to the whole state, and to that only: so that _both_ the pleasure _and_ the contemplation are mere parts of the good, and both of them equally necessary parts. In short, Prof. Sidgwick’s argument here depends upon the neglect of that principle, which I tried to explain in my first chapter and which I said I should call the principle of ‘organic relations[19].’ The argument is calculated to mislead, because it supposes that, if we see a whole state to be valuable, and also see that one element of that state has no value _by itself_, then the other element, _by itself_, must have all the value which belongs to the whole state. The fact is, on the contrary, that, since the whole may be organic, the other element need have no value whatever, and that even if it have some, the value of the whole may be very much greater. For this reason, as well as to avoid confusion between means and end, it is absolutely essential to consider each distinguishable quality, _in isolation_, in order to decide what value it possesses. Prof. Sidgwick, on the other hand, applies this method of isolation only to _one_ element in the wholes he is considering. He does not ask the question: If consciousness of pleasure existed absolutely by itself, would a sober judgment be able to attribute much value to it? It is, in fact, always misleading to take a whole, that is valuable (or the reverse), and then to ask