Chiefly belonging to this class are obviously (1) the case where we prefer something good, and recognized as good, to something bad, and recognized as bad. Also (2) the case where we prefer the existence of something recognized as good to its non-existence, or the non-existence of something recognized as bad to its existence. This case embraces in itself a series of important cases, as the case where we prefer a good to the same good with an admixture of the bad; and, on the other hand, where we prefer something bad, with an admixture of good, to the same bad purely for its own sake. Further, the cases in which we prefer the whole of a good to its part, and again, the part of something bad to its whole. Aristotle has already called attention to the fact that in the case of the good the sum is always better than the separate parts which together make up its sum. Such a case of summation presents itself wherever a state has a certain permanence. The same amount of joy which endures an hour is better than if it only lasted for a moment. Whoever denies this, like Epicurus when he would console us on account of the mortality of the soul, may easily be led into still more striking absurdities. For then an hour’s torture would be no worse than that of a moment. And, by combining both these propositions, we should have to assume that an entire life full of joy with a single moment of pain is in no way preferable to an entire life full of pain with a single moment of joy. This is a result at which not only every sound mind in general would demur, but also one respecting which Epicurus in particular, expressly asserts the contrary. Closely related to this is the case (3) where one good is preferred to another, which, while forming no part of the first, is yet similar in every respect to one of its parts. It is not merely by adding a good to the same good but also by adding it to a good which is in every respect similar that we get a better for total. The case is analogous when to a similar bad another bad is thought of as added. When therefore, for example, a fine picture is seen, the first time as a whole, the second time only partially though exactly in the same way, we must then say that the first view, considered in itself, is better: Or, when one imagines something that is good and a second time not only imagines it even as perfectly as before, but also loves it, this latter sum of psychical acts is then something better.