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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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410 . ETHICS<br />

you have, the more of them you will want, and (ii) th<strong>at</strong><br />

you will find it ever more difficult to obtain th<strong>at</strong> of<br />

which you want more. Pl<strong>at</strong>o's general conclusion is<br />

th<strong>at</strong> a small amount of pure pleasure is better than<br />

a large amount of mixed pleasure. Consequently, he<br />

commends even on purely hedonistic grounds the life<br />

which is devoted to the pursuit of wisdom and beauty as<br />

compared with th<strong>at</strong> which is spent in seeking to s<strong>at</strong>isfy<br />

the desires.<br />

Do WE EVER PURSUE PLEASURE AS AN END? If<br />

it be granted th<strong>at</strong> we can acknowledge motives for action<br />

other than the motive of increasing our own pleasure, the<br />

question may be asked whether we ever do act from the<br />

motive which the psychological hedonist asserts to be our<br />

sole motive? It seems doubtful. Hedonism assumes th<strong>at</strong><br />

there is a special kind of mental event which it calls a<br />

pleasure, and th<strong>at</strong> it is <strong>at</strong> the production of this mental<br />

event th<strong>at</strong> we invariably aim. Now, a highly plausible<br />

psychological view mwnfa*m th<strong>at</strong> there are no such things<br />

as pleasures and pains conceived as separ<strong>at</strong>e events occur-<br />

ring in our psychological history; wh<strong>at</strong> we call pleasures<br />

and pains are, it holds, always qualities of other events.<br />

The subject is technical, and I cannot do more than<br />

indic<strong>at</strong>e a conclusion which it would be beyond the scope<br />

of this book to defend. This conclusion is, broadly, th<strong>at</strong> all<br />

mental events are primarily forms of cognition; they are,<br />

th<strong>at</strong> is to say, ways of knowing something. Now most of<br />

our "knowings" are characterized by a quality which<br />

the psychologists know as emotional tone. Thus, if I see<br />

a tiger and am frightened, I should be said to be knowing<br />

or cognizing the tiger fearfully; if I see it behind the bars<br />

of a cage and am interested in observing its movements,<br />

I am cognizing it curiously. Now one of the qualities by<br />

which my cognitions are characterized is the quality of<br />

their hcdonic tone, th<strong>at</strong> is to say, the degree of their<br />

pleasurableness or painfulness. If, for example, I am<br />

looking <strong>at</strong> a row of chocol<strong>at</strong>es in a box in a shop window

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