by the accompanying pleasure; and from pains, whether of excess or defect, there also come these double effects, immediate and remote. § 37. Non-recognition of these general truths vitiates moral speculation at large. From the estimates of right and wrong habitually framed, these physiological effects wrought on the actor by his feelings are entirely omitted. It is tacitly assumed that pleasures and pains have no reactions on the body of the recipient, affecting his fitness for the duties of life. The only reactions recognized are those on character; respecting which the current supposition is, that acceptance of pleasures is detrimental and submission to pains beneficial. The notion, remotely descended from the ghost-theory of the savage, that mind and body are independent, has, among its various implications, this belief that states of consciousness are in no wise related to bodily states. "You have had your gratification--it is past; and you are as you were before," says the moralist to one. And to another he says, "You have borne the suffering--it is over; and there the matter ends." Both statements are false. Leaving out of view indirect results, the direct results are that the one has moved a step away from death and the other has moved a step toward death. Leaving out of view, I say, the indirect results. It is these indirect results, here for the moment left out of view, which the moralist has exclusively in view, being so occupied by them that he ignores the direct results. The gratification, perhaps purchased at undue cost, perhaps enjoyed when work should have been done, perhaps snatched from the rightful claimant, is considered only in relation to remote injurious effects, and no set-off is made for immediate beneficial effects. Conversely, from positive and negative pains, borne now in the pursuit of some future advantage, now in discharge of responsibilities, now in performing a generous act, the distant good is alone dwelt on and the proximate evil ignored. Consequences, pleasurable and painful, experienced by the actor forthwith, are of no importance; and they become of importance only when anticipated as occurring hereafter to the actor or to other persons. And further, future evils borne by the actor are considered of no account if they result from self-denial, and are emphasized only when they result from self-gratification. Obviously, estimates so framed are erroneous; and obviously, the pervading judgments of conduct based on such estimates must be distorted. Mark the anomalies of opinion produced.