The question then remains, whether any general theory can be attained of the causes of pleasure and pain so certain and practically applicable that we may by its aid rise above the ambiguities and inconsistencies of common or sectarian opinion, no less than the shortcomings of the empirical-reflective method, and establish the Hedonistic art of life on a thoroughly scientific basis. To the consideration of this question I shall proceed in the last chapter of this book: but before entering upon it, I wish to examine carefully a common belief as to the means of attaining happiness which--though it hardly claims to rest upon a scientific basis--is yet generally conceived by those who hold it to have a higher degree of certainty than most of the current opinions that we have been examining. This is the belief that a man will attain the greatest happiness open to him by the performance of his Duty as commonly recognised and prescribed--except so far as he may deviate from this standard in obedience to a truer conception of the conduct by which universal good is to be realised or promoted.[124] The special importance of this opinion to a writer on Morals renders it desirable to reserve our discussion of it for a separate chapter. FOOTNOTES: [121] The consideration of the importance of Morality as a source of happiness is reserved for the next chapter. [122] It is striking to find the author of the _Wealth of Nations_, the founder of a long line of plutologists who are commonly believed to exalt the material means of happiness above all other, declaring that “wealth and greatness are mere trinkets of frivolous utility,” and that “in ease of body and peace of mind, all the different ranks of life are nearly upon a level, and the beggar who suns himself by the side of the highway possesses that security which kings are fighting for.” Adam Smith, _Moral Sentiments_, Part iv. chap. i. [123] No doubt such a pursuit may be justified to self-love by dwelling on the pleasures of hope and anticipation which attend it. But this is obviously an after-thought. It is not for the sake of these originally that posthumous fame is sought by him whom it spurs “To scorn delights and live laborious days.” [124] In the following chapter I have not entered into any particular consideration of the case in which the individual’s conscience is definitely in conflict with the general moral consciousness of his age and country: because, though it is commonly held to be a man’s duty always to obey the dictates of his own conscience, even at the risk of error, it can hardly be said to be a current opinion that he will always attain the greatest happiness open to him by conforming to the dictates of his conscience even when it conflicts with received morality. CHAPTER V HAPPINESS AND DUTY