[104] _Mental and Moral Science_, Book iv. chap. iv. § 4. [105] _Ibid._ Book iv. chap. v. § 4. [106] _Ibid._ Book iii. chap. i. § 8. [107] It was before observed that by saying that one pleasure is superior in _quality_ to another we may mean that it is preferable when considered merely as pleasant: in which case difference in kind resolves itself into difference in degree. CHAPTER III EMPIRICAL HEDONISM--_Continued_ § 1. Let, then, pleasure be defined as feeling which the sentient individual at the time of feeling it implicitly or explicitly apprehends to be desirable;--desirable, that is, when considered merely as feeling, and not in respect of its objective conditions or consequences, or of any facts that come directly within the cognisance and judgment of others besides the sentient individual. And let it be provisionally assumed that feelings generally can be compared from this point of view, with sufficient definiteness for practical purposes, and empirically known to be more or less pleasant in some definite degree. Then the empirical-reflective method of Egoistic Hedonism will be, to represent beforehand the different series of feelings that our knowledge of physical and psychical causes leads us to expect from the different lines of conduct that lie open to us; judge which series, as thus represented, appears on the whole preferable, taking all probabilities into account; and adopt the corresponding line of conduct. It may be objected that the calculation is too complex for practice; since any complete forecast of the future would involve a vast number of contingencies of varying degrees of probability, and to calculate the Hedonistic value of each of these chances of feeling would be interminable. Still we may perhaps reduce the calculation within manageable limits, without serious loss of accuracy, by discarding all manifestly imprudent conduct, and neglecting the less probable and less important contingencies; as we do in some of the arts that have more definite ends, such as strategy and medicine. For if the general in ordering a march, or the physician in recommending a change of abode, took into consideration all the circumstances that were at all relevant to the end sought, their calculations would become impracticable; accordingly they confine themselves to the most important; and we may deal similarly with the Hedonistic art of life. There are, however, objections urged against the Hedonistic method which go much deeper; and by some writers are pressed to the extreme of rejecting the method altogether. A careful examination of these objections seems to be the most convenient way of obtaining a clear view, both of the method itself and of the results that may reasonably be expected from it.