The classic statement of this erroneous psychology, which has been the source of much satisfaction to anti-eudemonistic philosophers, is to be found in the fourth chapter of Mill's Utilitarianism. "There is in reality nothing desired except happiness. Whatever is desired otherwise than as a means to some end beyond itself, and ultimately to happiness, is desired as itself a part of happiness, and is not desired for itself until it has become so. Human nature is so constituted as to desire nothing which is not either a part of happiness or a means to happiness" A careful reading of Mill shows that he did not mean these statements without qualification. But since they, and similar sweeping assertions, [Footnote: Cf. Leslie Stephen, Science of Ethics, p. 44: "The love of happiness must express the sole possible motive of Judas Iscariot and of his Master; it must explain the conduct of Stylites on his pillar or Tiberius at Caprae or A Kempis in his cell or of Nelson in the cockpit of the Victory."] have been a stumbling-block to many, we must pause to note their inaccuracy, while insisting that they are no part of a sound utilitarian, or eudemonistic, theory. Far from the desire for happiness being the universal motive, it is one of the less common springs of conduct. Habit, inertia, instinct, ideals drive us this way and that; we do a thousand things daily without any thought of happiness, because our minds are so made that they naturally run off into such action. We desire concrete THINGS, without reference to their bearing on our happiness. We even go directly and consciously counter to our happiness at times, deliberately sacrifice it, perhaps for some foolish fancy. The idealist in politics expects to get no pleasure out of what his associates deem his pigheadedness; but he has seen a vision and he keeps true to it. Regulus did not go back to Carthage to be tortured to death for the pleasure of it, or to avoid the greater pain of an uneasy conscience; he went in spite of foreseen pain and the allurement of possible pleasure. When a man endures privations for the sake of posthumous fame, it is not that he expects to enjoy that fame when it comes, or expects others to enjoy it; he is simply so made that he cannot resist the sway of that ambition which will bring him no good. The pursuit of pleasure is a sophisticated impulse which appears in marked degree only in a few self-conscious and idle individuals. William James gave the deathblow to this pleasure-seeking psychology. "Important as is the influence of pleasures and pains upon our movements, they are far from being our only stimuli. With the manifestations of instinct and emotional expression, for example, they have absolutely nothing to do. Who smiles for the pleasure of smiling, or frowns for the pleasure of the frown? Who blushes to escape the discomfort of not blushing? Or who in anger, grief, or fear is actuated to the movements which he makes by the pleasures which