another; a judgment utterly independent of all considerations as to whether one thing is more desired or pleasanter than another. This is to admit that good is good and indefinable. =48.= And note another point that is brought out by this discussion. Mill’s judgment of preference, so far from establishing the principle that pleasure alone is good, is obviously inconsistent with it. He admits that experts can judge whether one pleasure is more desirable than another, because pleasures differ in quality. But what does this mean? If one pleasure can differ from another in quality, that means, that _a_ pleasure is something complex, something composed, in fact, of pleasure _in addition to_ that which produces pleasure. For instance, Mill speaks of ‘sensual indulgences’ as ‘lower pleasures.’ But what is a sensual indulgence? It is surely a certain excitement of some sense _together with_ the pleasure caused by such excitement. Mill, therefore, in admitting that a sensual indulgence can be directly judged to be lower than another pleasure, in which the degree of pleasure involved may be the same, is admitting that other things may be good, or bad, quite independently of the pleasure which accompanies them. _A_ pleasure is, in fact, merely a misleading term which conceals the fact that what we are dealing with is not pleasure but something else, which may indeed necessarily produce pleasure, but is nevertheless quite distinct from it. Mill, therefore, in thinking that to estimate quality of pleasure is quite consistent with his hedonistic principle that pleasure and absence of pain alone are desirable as ends, has again committed the fallacy of confusing ends and means. For take even the most favourable supposition of his meaning; let us suppose that by a pleasure he does not mean, as his words imply, that which produces pleasure and the pleasure produced. Let us suppose him to mean that there are various kinds of pleasure, in the sense in which there are various kinds of colour--blue, red, green, etc. Even in this case, if we are to say that our end is colour alone, then, although it is impossible we should have colour without having some particular colour, yet the particular colour we must have, is only a _means_ to our having colour, if colour is really our end. And if colour is our only possible end, as Mill says pleasure is, then there can be no possible reason for preferring one colour to another, red, for instance, to blue, except that the one is more of a colour than the other. Yet the opposite of this is what Mill is attempting to hold with regard to pleasures.