To make clear the meaning of the general argument set forth in this chapter, its successive parts must be briefly summarized. (§16 ¶1)

That which in the last chapter we found to be highly-evolved conduct, is that which, in this chapter, we find to be what is called good conduct; and the ideal goal to the natural evolution of conduct there recognized, we here recognize as the ideal standard of conduct ethically considered. (§16 ¶2)

The acts adjusted to ends, which while constituting the outer visible life from moment to moment further the continuance of life, we saw become, as evolution progresses, better adjusted; until finally they make the life of each individual entire in length and breadth, at the same time that they efficiently subserve the rearing of young, and do both these not only without hindering other individuals from doing the like, but while giving aid to them in doing the like. And here we see that goodness is asserted of such conduct under each of these three aspects. Other things equal, well-adjusted self-conserving acts we call good; other things equal, we call good the acts that are well adjusted for bringing up progeny capable of complete living; and ether things equal, we ascribe goodness to acts which further the complete living of others. (§16 ¶3)

This judging as good, conduct which conduces to life in each and all, we found to involve the assumption that animate existence is desirable. By the pessimist, conduct which subserves life cannot consistently be called good: to call it good implies some form of optimism. We saw, however, that pessimists and optimists both start with the postulate that life is a blessing or a curse, according as the average consciousness accompanying it is pleasurable or painful. And since avowed or implied pessimists, and optimists of one or other shade, taken together constitute all men, it results that this postulate is universally accepted. Whence it follows that if we call good the conduct conducive to life, we can do so only with the implication that it is conducive to a surplus of pleasures over pains. (§16 ¶4)

The truth that conduct is considered by us as good or bad, according as its aggregate results, to self or others or both, are pleasurable or painful, we found on examination to be involved in all the current judgments on conduct: the proof being that reversing the applications of the words creates absurdities. And we found that every other proposed standard of conduct derives its authority from this standard. Whether perfection of nature is the assigned proper aim, or virtuousness of action, or rectitude of motive, we saw that definition of the perfection, the virtue, the rectitude, inevitably brings us clown to happiness experienced in some form, at some time, by some person, as the fundamental idea. Nor could we discover any intelligible conception of blessedness, save one which implies a raising of consciousness, individual or general, to a happier state; either by mitigating pains or increasing pleasures. (§16 ¶5)

Even with those who judge of conduct from the religious point of view, rather than from the ethical point of view, it is the same. Men who seek to propitiate God by inflicting pains on themselves, or refrain from pleasures to avoid offending him, do so to escape greater ultimate pains or to get greater ultimate pleasures. If by positive or negative suffering here, they expected to achieve more suffering hereafter, they would not do as they do. That which they now think duty they would not think duty if it promised eternal misery instead of eternal happiness. Nay, if there be any who believe that human beings were created to be unhappy, and that they ought to continue living to display their unhappiness for the satisfaction of their creator, such believers are obliged to use this standard of judgment; for the pleasure of their diabolical god is the end to be achieved. (§16 ¶6)

So that no school can avoid taking for the ultimate moral aim a desirable state of feeling called by whatever name—gratification, enjoyment, happiness. Pleasure somewhere, at some time, to some being or beings, is an inexpugnable element of the conception. It is as much a necessary form of moral intuition as space is a necessary form of intellectual intuition. (§16 ¶7)