To Mr. Sidgwick's argument there is the further objection, no less serious, that to whatever degree it tells against egoistic hedonism, it tells in a greater degree against universalistic hedonism, or utilitarianism. He admits that it tells as much; saying "whatever weight is to be attached to the objections brought against this assumption [the commensurability of pleasures and pains] must of course tell against the present method." Not only does it tell, but it tells in a double way. I do not mean merely that, as he points out, the assumption becomes greatly complicated if we take all sentient beings into account, and if we include posterity along with existing individuals. I mean that, taking as the end to be achieved the greatest happiness of the existing individuals forming a single community, the set of difficulties standing in the way of egoistic hedonism, is compounded with another set of difficulties no less great, when we pass from it to universalistic hedonism. For if the dictates of universalistic hedonism are to be fulfilled, it must be under the guidance of individual judgments, or of corporate judgments, or of both. Now any one of such judgments issuing from a single mind, or from any aggregate of minds, necessarily embodies conclusions respecting the happiness of other persons; few of them known, and the great mass never seen. All these persons have natures differing in countless ways and degrees from the natures of those who form the judgments; and the happiness of which they are severally capable differ from one another, and differ from the happinesses of those who form the judgments. Consequently, if against the method of egoistic hedonism there is the objection that a man's own pleasures and pains, unlike in their kinds, intensities, and times of occurrence, are incommensurable; then against the method of universalistic hedonism it may be urged that to the incommensurability of each judge's own pleasures and pains (which he must use as standards) has now to be added the much more decided incommensurability of the pleasures and pains which he conceives to be experienced by innumerable other persons, all differently constituted from himself and from one another.