But again, we cannot tell that the mass of mankind, or any section of the mass, is not generally and normally under the influence of some of the causes of mal-observation previously noticed. We avoid the “idols of the cave” by trusting Common Sense, but what is to guard us against the “idols of the tribe”? Moreover, the common estimate of different sources of happiness seems to involve all the confusion of ideas and points of view, which in defining the empirical method of Hedonism we have taken some pains to eliminate. In the first place it does not distinguish between objects of natural desire and sources of experienced pleasure. Now we have seen (Book i. chap. iv.) that these two are not exactly coincident--indeed we find numerous examples of men who continue not only to feel but to indulge desires, the gratification of which they know by ample experience to be attended with more pain than pleasure. And therefore the current estimate of the desirability of objects of pursuit cannot be taken to express simply men’s experience of pleasure and pain: for men are apt to think desirable what they strongly desire, whether or not they have found it conducive to happiness on the whole: and so the common opinion will tend to represent a compromise between the average force of desires and the average experience of the consequences of gratifying them. We must allow again for the intermingling of moral with purely hedonistic preferences in the estimate of common sense. For even when men definitely expect greater happiness from the course of conduct which they choose than from any other, it is often because they think it the right, or more excellent, or more noble course; making, more or less unconsciously, the assumption (which we shall presently have to consider) that the morally best action will prove to be also the most conducive to the agent’s happiness. And a similar assumption seems to be made--without adequate warrant--as regards merely æsthetic preferences. Again, the introduction of the moral and æsthetic points of view suggests the following doubt:--Are we to be guided by the preferences which men avow, or by those which their actions would lead us to infer? On the one hand, we cannot doubt that men often, from weakness of character, fail to seek what they sincerely believe will give them most pleasure in the long-run: on the other hand, as a genuine preference for virtuous or refined pleasure is a mark of genuine virtue or refined taste, men who do not really feel such preference are unconsciously or consciously influenced by a desire to gain credit for it, and their express estimate of pleasures is thus modified and coloured.