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SS 3。 Delight in the agreeable is coupled with interest。
That is agreeable which the senses find pleasing in sensation。 This at once affords a convenient opportunity for condemning and directing particular attention to a prevalent confusion of the double meaning of which the word sensation is capable。 All delight （as is said or thought） is itself sensation （of a pleasure）。 Consequently everything that pleases； and for the very reason that it pleases； is agreeable…and according to its different degrees； or its relations to other agreeable sensations； is attractive； charming； delicious； enjoyable； etc。 But if this is conceded； then impressions of sense； which determine inclination； or principles of reason； which determine the will； or mere contemplated forms of intuition； which determine judgement； are all on a par in everything relevant to their effect upon the feeling of pleasure； for this would be agreeableness in the sensation of one's state； and since； in the last resort； all the elaborate work of our faculties must issue in and unite in the practical as its goal； we could credit our faculties with no other appreciation of things and the worth of things； than that consisting in the gratification which they promise。 How this is attained is in the end immaterial； and； as the choice of the means is here the only thing that can make a difference； men might indeed blame one another for folly or imprudence； but never for baseness or wickedness； for they are all； each according to his own way of looking at things； pursuing one goal； which for each is the gratification in question。 When a modification of the feeling of pleasure or displeasure is termed sensation； this expression is given quite a different meaning to that which it bears when I call the representation of a thing （through sense as a receptivity pertaining to the faculty of knowledge） sensation。 For in the latter case the representation is referred to the object； but in the former it is referred solely to the subject and is not available for any cognition； not even for that by which the subject cognizes itself。 Now in the above definition the word sensation is used to denote an objective representation of sense； and； to avoid continually running the risk of misinterpretation； we shall call that which must always remain purely subjective； and is absolutely incapable of forming a representation of an object； by the familiar name of feeling。 The green colour of the meadows belongs to objective sensation； as the perception of an object of sense； but its agreeableness to subjective sensation； by which no object is represented； i。e。； to feeling； through which the object is regarded as an object of delight （which involves no cognition of the object）。 Now； that a judgement on an object by which its agreeableness is affirmed； expresses an interest in it； is evident from the fact that through sensation it provokes a desire for similar objects； consequently the delight presupposes； not the simple judgement about it； but the bearing its real existence has upon my state so far as affected by such an object。 Hence we do not merely say of the agreeable that it pleases； but that it gratifies。 I do not accord it a simple approval； but inclination is aroused by it； and where agreeableness is of the liveliest type a judgement on the character of the object is so entirely out of place that those who are always intent only on enjoyment （for that is the word used to denote intensity of gratification） would fain dispense with all judgement。
SS 4。 Delight in the good is coupled with interest。
That is good which by means of reason commends itself by its mere concept。 We call that good for something which only pleases as a means； but that which pleases on its own account we call good in itself。 In both cases the concept of an end is implied； and consequently the relation of reason to （at least possible） willing； and thus a delight in the existence of an object or action； i。e。； some interest or other。 To deem something good； I must always know what sort of a thing the object is intended to be； i。 e。； I must have a concept of it。 That is not necessary to enable me to see beauty in a thing。 Flowers； free patterns； lines aimlessly intertwining…technically termed foliage…have no signification； depend upon no definite concept； and yet please。 Delight in the beautiful must depend upon the reflection on an object precursory to some （not definitely determined） concept。 It is thus also differentiated from the agreeable； which rests entirely upon sensation。 In many cases； no doubt； the agreeable and the good seem convertible terms。 Thus it is commonly said that all （especially lasting） gratification is of itself good； which is almost equivalent to saying that to be permanently agreeable and to be good are identical。 But it is readily apparent that this is merely a vicious confusion of words； for the concepts appropriate to these expressions are far from interchangeable。 The agreeable； which； as such； represents the object solely in relation to sense； must in the first instance be brought under principles of reason through the concept of an end； to be； as an object of will； called good。 But that the reference to delight is wholly different where what gratifies is at the same time called good； is evident from the fact that with the good the question always is whether it is mediately or immediately good； i。 e。； useful or good in itself； whereas with the agreeable this point can never arise； since the word always means what pleases immediately…and it is just the same with what I call beautiful。 Even in everyday parlance； a distinction is drawn between the agreeable and the good。 We do not scruple to say of a dish that stimulates the palate with spices and other condiments that it is agreeable owning all the while that it is not good： because； while it immediately satisfies the senses； it is mediately displeasing； i。 e。； in the eye of reason that looks ahead to the consequences。 Even in our estimate of health； this same distinction may be traced。 To all that possess it； it is immediately agreeable…at least negatively； i。 e。； as remoteness of all bodily pains。 But； if we are to say that it is good； we must further apply to reason to direct it to ends； that is； we must regard it as a state that puts us in a congenial mood for all we have to do。 Finally； in respect of happiness every one believes that the greatest aggregate of the pleasures of life； taking duration as well as number into account； merits the name of a true； nay even of the highest； good。 But reason sets its face against this too。 Agreeableness is enjoyment。 But if this is all that we are bent on； it would be foolish to be scrupulous about the means that procure it for us…whether it be obtained passively by the bounty of nature or actively and by the work of our own hands。 But that there is any intrinsic worth in the real existence of a man who merely lives for enjoyment； however busy he may be in this respect； even when in so doing he serves others…all equally with himself intent only on enjoyment…as an excellent means to that one end； and does so； moreover； because through sympathy he shares all their gratifications…this is a view to which reason will never let itself be brought round。 Only by what a man does heedless of enjoyment； in complete freedom； and independently of what he can procure passively from the hand of nature； does be give to his existence； as the real existence of a person； an absolute worth。 Happiness； with all its plethora of pleasures； is far from being an unconditioned good。*
*An obligation to enjoyment is a patent absurdity。 And the same； then； must also be said of a supposed obligation to actions that have merely enjoyment for their aim； no matter how spiritually this enjoyment may be refined in thought （or embellished）； and even if it be a mystical； so…called heavenly； enjoyment。
But； despite all this difference between the agreeable and the good； they both agree in being invariably coupled with an interest in their object。 This is true； not alone of the agreeable； SS 3； and of the mediately good； i； e。； the useful； which pleases as a means to some pleasure； but also of that which is good absolutely and from every point of view； namely the moral good which carries with it the highest interest。 For the good is the object of will； i。 e。； of a rationally determined faculty of desire）。 But to will something； and to take a delight in its existence； i。e。； to take an interest in it； are identical。
SS 5。 Comparison of the three specifically different kinds of delight。
Both the agreeable and the good involve a reference to the faculty of desire； and are thus attended； the former with a delight pathologically conditioned （by stimuli）； the latter with a pure practical delight。 Such delight is determined not merely by the representation of the object； but also by the represented bond of connection between the subject and the real existence of the object。 It is not merely the object； but also its real existence； that pleases。 On the other hand； the judgement of taste is simply contemplative； i。 e。； it is a judgement which is indifferent as to the existence of an ob