The import of many of these changes in moral attitude focusses in the idea of happiness. Happiness has often been made the object of the moralists' contempt. Yet the most ascetic moralist has usually restored the idea of happiness under some other name, such as bliss. Goodness without happiness, valor and virtue without satisfaction, ends without conscious enjoyment--these things are as intolerable practically as they are self-contradictory in conception. Happiness is not, however, a bare possession; it is not a fixed attainment. Such a happiness is either the unworthy selfishness which moralists have so bitterly condemned, or it is, even if labelled bliss, an insipid tedium, a millennium of ease in relief from all struggle and labor. It could satisfy only the most delicate of molly-coddles. Happiness is found only in success; but success means succeeding, getting forward, moving in advance. It is an active process, not a passive outcome. Accordingly it includes the overcoming of obstacles, the elimination of sources of defect and ill. Esthetic sensitiveness and enjoyment are a large constituent in any worthy happiness. But the esthetic appreciation which is totally separated from renewal of spirit, from re-creation of mind and purification of emotion is a weak and sickly thing, destined to speedy death from starvation. That the renewal and re-creation come unconsciously not by set intention but makes them the more genuine. Upon the whole, utilitarianism has marked the best in the transition from the classic theory of ends and goods to that which is now possible. It had definite merits. It insisted upon getting away from vague generalities, and down to the specific and concrete. It subordinated law to human achievement instead of subordinating humanity to external law. It taught that institutions are made for man and not man for institutions; it actively promoted all issues of reform. It made moral good natural, humane, in touch with the natural goods of life. It opposed unearthly and other worldly morality. Above all, it acclimatized in human imagination the idea of social welfare as a supreme test. But it was still profoundly affected in fundamental points by old ways of thinking. It never questioned the idea of a fixed, final and supreme end. It only questioned the current notions as to the nature of this end; and then inserted pleasure and the greatest possible aggregate of pleasures in the position of the fixed end.