=12.= Suppose a man says ‘I am pleased’; and suppose that is not a lie or a mistake but the truth. Well, if it is true, what does that mean? It means that his mind, a certain definite mind, distinguished by certain definite marks from all others, has at this moment a certain definite feeling called pleasure. ‘Pleased’ _means_ nothing but having pleasure, and though we may be more pleased or less pleased, and even, we may admit for the present, have one or another kind of pleasure; yet in so far as it is pleasure we have, whether there be more or less of it, and whether it be of one kind or another, what we have is one definite thing, absolutely indefinable, some one thing that is the same in all the various degrees and in all the various kinds of it that there may be. We may be able to say how it is related to other things: that, for example, it is in the mind, that it causes desire, that we are conscious of it, etc., etc. We can, I say, describe its relations to other things, but define it we can _not_. And if anybody tried to define pleasure for us as being any other natural object; if anybody were to say, for instance, that pleasure _means_ the sensation of red, and were to proceed to deduce from that that pleasure is a colour, we should be entitled to laugh at him and to distrust his future statements about pleasure. Well, that would be the same fallacy which I have called the naturalistic fallacy. That ‘pleased’ does not mean ‘having the sensation of red,’ or anything else whatever, does not prevent us from understanding what it does mean. It is enough for us to know that ‘pleased’ does mean ‘having the sensation of pleasure,’ and though pleasure is absolutely indefinable, though pleasure is pleasure and nothing else whatever, yet we feel no difficulty in saying that we are pleased. The reason is, of course, that when I say ‘I am pleased,’ I do _not_ mean that ‘I’ am the same thing as ‘having pleasure.’ And similarly no difficulty need be found in my saying that ‘pleasure is good’ and yet not meaning that ‘pleasure’ is the same thing as ‘good,’ that pleasure _means_ good, and that good _means_ pleasure. If I were to imagine that when I said ‘I am pleased,’ I meant that I was exactly the same thing as ‘pleased,’ I should not indeed call that a naturalistic fallacy, although it would be the same fallacy as I have called naturalistic with reference to Ethics. The reason of this is obvious enough. When a man confuses two natural objects with one another, defining the one, by the other, if for instance, he confuses himself, who is one natural object, with ‘pleased’ or with ‘pleasure’ which are others, then there is no reason to call the fallacy naturalistic. But if he confuses ‘good,’ which is not in the same sense a natural object, with any natural object whatever, then there is a reason for calling that a naturalistic fallacy; its being made with regard to ‘good’ marks it as something quite specific, and