The case is similar when we inquire if a similarly qualified displeasure in the bad is good, as e.g. where a noble heart feels pain on seeing the innocent oppressed, or where some one, looking back upon his past life, feels remorse at the consciousness of a bad action. Here the case is in every respect the reverse of the one preceding. Such a feeling arouses a state in which pleasure preponderates, but this pleasure is not pure; it cannot be called a pure good like the joy which would have arisen were the opposite of that over which we now mourn a fact, hence Descartes’ advice (cf. 24, p. 75)--to turn the attention and feeling in an equal degree rather to the good--would really not lose its significance. We recognize all this clearly, and have therefore, once more a preference with the character of rightness as the source of our knowledge of what is worthy of preference. In order not to introduce too many complications, I omitted in my lecture when discussing preferences to mention these cases. And this seemed to me the more admissible, because it would practically lead to the same result, if (like Aristotle in the case of disgraceful pleasure) one were to treat hate qualified as right on the one hand and love qualified as right on the other, as phenomena of simple disinclination and inclination. It may be easily seen that from these special cases of a possible determination of a quantitative relation between good and bad pleasure and displeasure, on the one hand, and of rightness and unrightness on the other hand (cf. for these also Note 31, p. 91) there is no hope of filling in the great gaps referred to in the lecture in a way valid for all cases. [38] (_p. 26_). Cf. my _Psych. from the Empirical Standpoint_, book ii. chap. iv. [39] (_p. 26_). E. Dumont. _Traités de législation civile et pénale, extraits des manuscrits de J. Bentham_; espec. in the section bearing the title: “Principes des législation,” chap. iii. section 1 towards the end; chap. vi. section 2 towards the end; and chaps. viii. and ix. [40] (_p. 27_). S. Rudolph Wagner. _Der Kampf um die Seele, vom Standpunkt der Wissenschaft._ (Sendschreiben an Herrn Leibarzt Dr. Beneke in Oldenburg.) Göttingen, 1857, p. 94 note. “Gauss said, the author (of a certain psychological work) spoke of a want of exact measurements in the case of psychical phenomena, but it would be good if we only had clumsy ones, one could then make a beginning; but we have none. There is here wanting the _conditio sine quâ non_ of all mathematical treatment, i.e. whether and how far the changing of an intensive into an extensive quantity is possible. Yet this is the first and indispensable condition; then there were also others. On this occasion Gauss spoke also about the usual incorrect definition of quantity as an ‘ens’ which is capable of being increased or diminished; one ought rather to say, an ‘ens’ that admits of being divided into equal parts....”