Utilitarianism affirms that no other volition exists save that which answers to the merely individual determination, or, as it is also expressed, to the pleasure of the individual, understanding by pleasure, not the generic pleasure that also accompanies moral satisfaction in the individual, but that which is exclusively individual. Actions, therefore, as it says, are what concern it, not their motives, that is, the motive of the individuality of the act abstractly conceived, not that of the spirit become concrete in it; thus, not killing for fear of punishment and not killing because repugnant to one's own conscience, become the same thing. They are the consequences of different conditions, but in both cases of the same motive, which is personal convenience. And as there does not exist a pleasure that cannot be and is not substituted for a different pleasure, so there is not an action, however moral it be called, that cannot be interrupted and changed, when different conditions present themselves. Every action, every man has his price: it is all a matter of discovering what that price is. He who seems to place the glory of his country above all other aspirations, although he cannot, for example, be corrupted by money, by vanity, or by pleasure, will yet always have in him some weak point that a more expert corrupter will discover or be able to discover; and when the discovery has been made and the suitable transaction proposed, the glory of his country will be abandoned, because it has been well compensated for by something else. This way of looking upon human actions has appeared to be concrete, exact, rational; and the utilitarian theory, if it have often been called _hedonistic,_ and sometimes even _æsthetic_ (understanding by æsthetic, individual pleasure), is also wont to be decorated with the name of ethical or practical _rationalism, rational morality._ [Sidenote: _Difficulties arising from the presence of these._]