discoverable by reflection, and this End is conceived of as the object
of universal human desire, as something to be enjoyed, not as something
which ought to be done or enacted. Anstotle's Moral Philosophy is not
hedonistic but it is eudaemomstic, the end is the enjoyment of Happiness,
not the fulfilment of Duty. (2) Every human practical activity derives
its value from its efficiency as a means to that end, it is good or bad,
right or wrong, as it conduces or fails to conduce to Happiness Thus his
Moral Philosophy is essentially utilitarian or prudential Right action
presupposes Thought or Thinking, partly on the development of a clearer
and distincter conception of the end of desire, partly as the deduction
from that of rules which state the normally effective conditions of
its realisation. The thinking involved in right conduct is
calculation--calculation of means to an end fixed by nature and
foreknowable Action itself is at its best just the realisation of a
scheme preconceived and thought out beforehand, commending itself by its
inherent attractiveness or promise of enjoyment.

This view has the great advantage of exhibiting morality as essentially
reasonable, but the accompanying disadvantage of lowering it into a
somewhat prosaic and unideal Prudentialism, nor is it saved from this
by the tacking on to it, by a sort of after-thought, of the second and
higher Ideal--an addition which ruins the coherence of the account
without really transmuting its substance The source of our
dissatisfaction with the whole theory lies deeper than in its tendency
to identify the end with the maximum of enjoyment or satisfaction, or to
regard the goodness or badness of acts and feelings as lying solely in
their efficacy to produce such a result It arises from the application
to morality of the distinction of means and end For this distinction,
for all its plausibility and usefulness in ordinary thought and speech,
cannot finally be maintained In morality--and this is vital to its