Comparisons of the foregoing chapters with one another, suggest sundry questions which must be answered partially, if not completely, before anything can be done towards reducing ethical principles from abstract forms to concrete forms. (§56 ¶1)

We have seen that to admit the desirableness of conscious existence, is to admit that conduct should be such as will produce a consciousness which is desirable—a consciousness which is as much pleasurable and as little painful as may be. We have also seen that this necessary implication corresponds with the à priori inference, that the evolution of life has been made possible only by the establishment of connexions between pleasures and beneficial actions and between pains and detrimental actions. But the general conclusion reached in both of these ways, though it covers the area within which our special conclusions must fall, does not help us to reach those special conclusions. (§56 ¶2)

Were pleasures all of one kind, differing only in degree; were pains all of one kind, differing only in degree; and could pleasures be measured against pains with definite results; the problems of conduct would be greatly simplified. Were the pleasures and pains serving as incentives and deterrents, simultaneously present to consciousness with like vividness, or were they all immediately impending, or were they all equi-distant in time; the problems would be further simplified. And they would be still further simplified if the pleasures and pains were exclusively those of the actor. But both the desirable and the undesirable feelings are of various kinds, making quantitative comparisons difficult; some are present and some are future, increasing the difficulty of quantitative comparison; some are entailed on self and some are entailed on others; again increasing the difficulty. So that the guidance yielded by the primary principle reached, is of little service unless supplemented by the guidance of secondary principles. (§56 ¶3)

Already, in recognizing the needful subordination of presentative feelings to representative feelings, and the implied postponement of present to future throughout a wide range of cases, some approach towards a secondary principle of guidance has been made. Already, too, in recognizing the limitations which men’s associated state puts to their actions, with the implied need for restraining feelings of some kinds by feelings of other kinds, we have come in sight of another secondary principle of guidance. Still, there remains much to be decided respecting the relative claims of these guiding principles, general and special. (§56 ¶4)

Some elucidation of the questions involved, will be obtained by here discussing certain views and arguments set forth by past and present moralists. (§56 ¶5)