=134.= I have now completed such remarks as seemed most necessary to be made concerning intrinsic values. It is obvious that for the proper answering of this, the fundamental question of Ethics, there remains a field of investigation as wide and as difficult, as was assigned to Practical Ethics in my last chapter. There is as much to be said concerning what results are intrinsically good, and in what degrees, as concerning what results it is possible for us to bring about: both questions demand, and will repay, an equally patient enquiry. Many of the judgments, which I have made in this chapter, will, no doubt, seem unduly arbitrary: it must be confessed that some of the attributions of intrinsic value, which have seemed to me to be true, do not display that symmetry and system which is wont to be required of philosophers. But if this be urged as an objection, I may respectfully point out that it is none. We have no title whatever to assume that the truth on any subject-matter will display such symmetry as we desire to see--or (to use the common vague phrase) that it will possess any particular form of ‘unity.’ To search for ‘unity’ and ‘system,’ at the expense of truth, is not, I take it, the proper business of philosophy, however universally it may have been the practice of philosophers. And that all truths about the Universe possess to one another all the various relations, which may be meant by ‘unity,’ can only be legitimately asserted, when we have carefully distinguished those various relations and discovered what those truths are. In particular, we can have no title to assert that ethical truths are ‘unified’ in any particular manner, except in virtue of an enquiry conducted by the method which I have endeavoured to follow and to illustrate. The study of Ethics would, no doubt, be far more simple, and its results far more ‘systematic,’ if, for instance, pain were an evil of exactly the same magnitude as pleasure is a good; but we have no reason whatever to assume that the Universe is such that ethical truths must display this kind of symmetry: no argument against my conclusion, that pleasure and pain do _not_ thus correspond, can have any weight whatever, failing a careful examination of the instances which have led me to form it. Nevertheless I am content that the results of this chapter should be taken rather as illustrating the method which must be pursued in answering the fundamental question of Ethics, and the principles which must be observed, than as giving the correct answer to that question. That things intrinsically good or bad are many and various; that most of them are ‘organic unities,’ in the peculiar and definite sense to which I have confined the term; and that our only means of deciding upon their intrinsic value and its degree, is by carefully distinguishing exactly what the thing is, about which we ask the question, and then looking to see whether it has or has not the