To guard against a possible misunderstanding it may be added that the organisation and systematisation of which I have been speaking in this chapter are not primarily an affair of conscious planning or arrangement, as this is understood, for example, by a great business house or by a railway. (Cf. p. 202.) We pass as a rule from a chaotic to a better organised state by ways which we know nothing about. Typically through the influence of other minds. Literature and the arts are the chief means by which these influences are diffused. It should be unnecessary to insist upon the degree to which high civilisation, in other words, free, varied and unwasteful life, depends upon them in a numerous society. [19] E.g., “The value of the object is its capacity of becoming the object of feeling and desire through actualisation of dispositional tendencies by acts of presumption, judgment, and assumption.” Urban, _Valuation_, p. 53. [20] Or, of course, aversions. In what follows we shall take no further note of aversions. To do so would introduce inessential complications. The omission in no way affects the argument, since for our present purposes they may be counted in with appetencies. [21] This view plainly has close connections with Utilitarianism. In fact if Bentham’s editor is to be trusted in his interpretation of his master’s doctrine, it would be what Bentham intended to teach. “The term nearest to being synonymous with pleasure is _volition_: what it pleases a man to do is simply what he wills to do. . . . What a man wills to do, or what he pleases to do, may be far from giving him enjoyment; yet shall we say that in doing it, he is not following his own pleasure? .. . A native of Japan, when he is offended, stabs himself to prove the intensity of his feelings. It is difficult to prove enjoyment in this case: yet the man obeyed his impulses.” John Hill Burton, _Jeremy Bentham’s Works_, vol. 1, p. 22. [22] Cf. W. J. Perry, _The Origin of Magic and Religion_, p. 15. [23] Both ‘enjoyment’ and ‘satisfaction’ are unsuitable terms in this connection. An unfortunate linguistic gap must be recognised. The full exercise of an activity is commonly its own ‘satisfaction’, and, as we shall see later, what pleasure may accompany it is derivative and incidental. “Beatitudo non est virtutis premium, sed ipsa virtus.” [24] _Works_, Vol. X, p. 560. [25] Not necessarily ‘social workers.’ Only personal communication can show who have the virtues here referred to. CHAPTER VIII Art and Morals Com, no more, This is meer moral babble, and direct Against the canon laws of our foundation.—_Comus_.