(2) Professor Taylor insists that “it is possible to desire directly and immediately pleasant experiences which are not my own.… Because it is _I_ who in every case have the pleasure of the anticipation, it is assumed that it must be I who am to experience the realization of the anticipation.” Yet “it is really no more paradoxical that I should anticipate with pleasure some event which is not to form part of my own direct sensible experience, than it is that I should find pleasure in the anticipation at twenty of myself at eighty.” “The austerest saints will and can mortify themselves as a thing well-pleasing to God.”[186] In this way the joy of each constituent of the Kingdom of God in the joys of all the rest, and in the all-pervading joy of God, is seen to be as possible as it is undoubtedly actual: the problem of the relation between pleasure and egoism is solved. (3) And Professor Taylor again insists upon how pleasant experiences, which do not owe their pleasantness to their relation to a previous anticipation, are not, properly speaking, good or worthy. It is by “satisfactions” and not by mere “pleasures” that “even the most confirmed Hedonist must compute the goodness of a life.… Only when the pleasant experience includes in itself the realization of an idea is it truly good.”[187] But, if so, then the experience will be good, not in proportion as it is unpleasant, as Kant was so prone to imply; nor directly in proportion as it is pleasant, although pleasantness will accompany or succeed it, of a finer quality if not of a greater intensity, according as the idea which it embodies is good: but directly in proportion to the goodness of that idea. Thus all things licit, from sense to spirit, will find their place and function in such acts, and in a life composed of such acts, spirit expressing itself in terms of sense. And the purification, continuously necessary for the ever more adequate expression of the one in and by the other, will be something different from any attempt at suppressing this means of expression. Thus here again the great Christian Incarnation-Doctrine appears as the deepest truth, and as the solution of the problem as to the relations of pleasure and duty.[188] (4) And finally, as to the ever-present need and importance of a theory concerning these matters, Professor Taylor points out, not only that some such theory is necessary to the full human life, but that it must place an infinite ideal before us: paradox though it may sound, nothing less is truly practical, for “any end that is to be permanently felt as worth striving for, must be infinite,” and therefore “in a sense infinitely remote”; and hence “if indifference to the demand for a practicable ideal be the mark of a dreamer or a fanatic, contentment with a finite and practicable ideal is no less undeniably the mark of an _esprit borné_.”[189]