What Things Are Good?
From W. D. Ross, The Right and the Good (1930)
Our next step is to inquire what kinds of thing are intrinsically good. (1) The first thing for which I would claim that it is intrinsically good is virtuous disposition and action, i.e., action, or disposition to act, from any one of certain motives, of which at all events the most notable are the desire to do one's duty, the desire to bring into being something that is good, and the desire to give pleasure or save pain to others. It seems clear that we regard all such actions and dispositions as having value in themselves apart from any consequence. And if anyone is inclined to doubt this and to think that, say, pleasure alone is intrinsically good, it seems to me enough to ask the question whether, of two states of the universe holding equal amounts of pleasure, we should really think no better of one in which the actions and dispositions of all the persons in it were thoroughly virtuous than of one in which they were highly vicious. To this there can be only one answer. Most hedonists would shrink from giving the plainly false answer which their theory requires, and would take refuge in saying that the question rests on a false abstraction. Since virtue, as they conceive it, is a disposition to do just the acts which will produce most pleasure, a universe full of virtuous persons would be bound, they might say, to contain more pleasure than a universe full of vicious persons. To this two answers may be made. (a) Much pleasure, and much pain, do not spring from virtuous or vicious actions at all but from the operation of natural laws. Thus even if a universe filled with virtuous persons were bound to contain more of the pleasure and less of the pain that springs from human action than a universe filled with vicious persons would, that inequality of pleasantness might easily be supposed to be precisely counteracted by, for instance, a much greater incidence of disease. The two states of affairs would then, on balance, be equally pleasant; would they be equally good? And (b) even if we could not imagine any circumstances in which two states of the universe equal in pleasantness but unequal in virtue could exist, the supposition is a legitimate one, since it is only intended to bring before us in a vivid way what is really self-evident, that virtue is good apart from its consequences.
(2) It seems at first sight equally clear that pleasure is good in itself. Some will perhaps be helped to realize this if they make the corresponding supposition to that we have just made; if they suppose two states of the universe including equal amounts of virtue but the one including also widespread and intense pleasure and the other widespread and intense pain. Here too it might be objected that the supposition is an impossible one, since virtue always tends to promote general pleasure, and vice to promote general misery. But this objection may be answered just as we have answered the corresponding objection above
 Apart from this, however, there are two ways in which even the most austere moralists and the most antihedonistic philosophers are apt to betray the conviction that pleasure is good in itself, (a) One is the attitude which they, like all other normal human beings, take towards kindness and towards cruelty. If the desire to give pleasure to others is approved, and the desire to inflict pain on others condemned, this seems to imply the conviction that pleasure is good and pain bad. Some may think, no doubt, that the mere thought that a certain state of affairs would be painful for another person is enough to account for our conviction that the desire to produce it is bad. But I am inclined to think that there is involved the further thought that a state of affairs in virtue of being painful is prima facie (i.e., where other considerations do not enter into the case) one that a rational spectator would not approve, i.e., is bad, and that similarly our attitude towards kindness
involves the thought that pleasure is good. (b) The other is the insistence, which we find in the most austere moralists as in other people, on the conception of merit. If virtue deserves to be rewarded by happiness (whether or not vice also deserves to be rewarded by unhappiness), this seems at first sight to imply that happiness and unhappiness are not in themselves things indifferent, but are good and bad respectively.
Kant's view on this question is not as clear as might be wished. He points out that the Latin bonum covers two notions, distinguished in German as das Gute (the good) and das Wohl (well-being, i.e., pleasure or happiness); and he speaks of 'good' as being properly applied only to actions, i.e., he treats 'good' as equivalent to 'morally good,' and by implication denies that pleasure (even deserved pleasure) is good. It might seem then that when he speaks of the union of virtue with the happiness it deserves as the bonum consummatum he is not thinking of deserved happiness as good but only as das Wohl, a source of satisfaction to the person who has it. But if this exhausted his meaning, he would have no right to speak of virtue, as he repeatedly does, as das oberste [highest] Gut; he should call it simply das Gute, and happiness, das Wohl. Further, he describes the union of virtue with happiness not merely as 'the object of the desires of rational finite beings,' but adds that it approves itself 'even in the judgment of an impartial reason' as 'the whole and perfect good,' rather than virtue alone. And he adds that 'happiness, while it is pleasant to the possessor of it, is not of itself absolutely and in all respects good, but always presupposes morally right behavior as its condition'; which implies that when that condition is fulfilled, happiness is good. All this seems to point to the conclusion that in the end he had to recognize that while virtue alone is morally good, deserved happiness also is not merely a source of satisfaction to its possessor, but objectively good.
But reflection on the conception of merit does not support the view that pleasure is always good in itself and pain always bad in itself. For while this conception implies the conviction that pleasure when deserved is good, and pain when undeserved bad, it also suggests strongly that pleasure when undeserved is bad and pain when, deserved good.
There is also another set of facts which casts doubt on the view that pleasure is always good and pain always bad. We have a decided conviction that there are bad pleasures and (though this is less obvious) that there are good pains. We think that the pleasure taken either by the agent or by a spectator in, for instance, a lustful or cruel action is bad; and we think it a good thing that people should be pained rather than pleased by contemplating vice or misery.
Thus the view that pleasure is always good and pain always bad, while it seems to be strongly supported by some of our convictions, seems to be equally strongly opposed by others. The difficulty can, I think, be removed by ceasing to speak simply of pleasure and pain as good or bad, and by asking more carefully what it is that we mean. Consideration of the question is aided if we adopt the view (tentatively adopted already) that what is Igood or bad is always something properly expressed by a that-clause, i.e., an objective, or as I should prefer to call it, a fact. If we look at the matter thus, I think we can agree that the fact that a sentient being is in a state of pleasure is always in itself good, and the fact that a sentient being is in a state of pain always in itself bad, when this fact is not an element in a more complex fact having some other characteristic relevant to goodness or badness. And where considerations of desert or of moral good or evil do not enter, i.e., in the case of animals, the fact that a sentient being is feeling pleasure or pain is the whole fact (or the fact sufficiently described to enable us to judge of its goodness or badness), and we need not hesitate to say that the pleasure of animals is always good, and the pain of animals always bad, in itself and apart from its consequences. But when a moral being is feeling a pleasure or pain that is deserved or undeserved, or a pleasure or pain that implies a good or a bad disposition, the total fact is quite inadequately described if we say 'a sentient being is feeling pleasure, or pain.' The total fact may be that 'a sentient and moral being is feeling a pleasure that is undeserved, or that is the realization of a vicious disposition,' and though the fact included in this, that 'a sentient being is feeling pleasure' would be good if it stood alone, that creates only a presumption that the total fact is good, and a presumption that is outweighed by the other element in the total fact.
Pleasure seems, indeed, to have a property analogous to that which we have previously recognized under the name of conditional or prima facie rightness. An act of promise-keeping has the property, not necessarily of being right but of being something that is right if the act has no other morally significant characteristic (such as that of causing much pain to another person). And similarly a state of pleasure has the property, not necessarily of being good, but of being something that is good if the state has no other characteristic that prevents it from being good. The two characteristics that may interfere with its being good are (a) that of being contrary to desert, and (b) that of being a state which is the realization of a bad disposition. Thus the pleasures of which we can say without doubt that they are good are (i) the pleasures of nonmoral beings (animals), (ii) the pleasures of moral beings that are deserved and are either realizations of good moral dispositions or realizations of neutral capacities (such as the pleasures of the senses).
Insofar as the goodness or badness of a particular pleasure depends on its being the realization of a virtuous or vicious disposition, this has been allowed for by our recognition of virtue as a thing good in itself. But the mere recognition of virtue as a thing good in itself, and of pleasure as a thing prima facie good in itself, does not do justice to the conception of merit. If we compare two imaginary states of the universe, alike in the total amounts of virtue and vice and of pleasure and pain present in the two, but in one of which the virtuous were all happy and the vicious miserable, while in the other the virtuous were miserable and the vicious happy, very few people would hesitate to say that the first was a much better state of the universe than the second. It would seem then that, besides virtue and pleasure, we must recognize (3), as a third independent good, the apportionment of pleasure and pain to the virtuous and the vicious respectively. And it is on the recognition of this as a separate good that the recognition of the duty of justice, in distinction from fidelity to promises on the one hand and from beneficence on the other, rests.
(4) It seems clear that knowledge, and in a less degree what we may for the present call 'right opinion,' are states of mind good in themselves. Here too we may, if we please, help ourselves to realize the fact by supposing two states of the universe equal in respect of virtue and of pleasure and of the allocation of pleasure to the virtuous, but such that the persons in the one had a far greater understanding of the nature and laws of the universe than those in the other. Can anyone doubt that the first would be a better state of the universe?
From one point of view it seems doubtful  whether knowledge and right opinion, no matter what it is of or about, should be considered good. Knowledge of mere matters of fact (say, of the number of stories in a building), without knowledge of their relation to other facts, might seem to be worthless; it certainly seems to be worth much less than the knowledge of general principles, or of facts as depending on general principles--what we might call insight or understanding as opposed to mere knowledge. But on reflection it seems clear that even about matters of fact right opinion is in itself a better state of mind to be in than wrong, and knowledge than right opinion.
There is another objection which may naturally be made to the view that knowledge is as such good. There are many pieces of knowledge which we in fact think it well for people not to have; e.g., we may think it a bad thing for a sick man to know how ill he is, or for a vicious man to know how he may most conveniently indulge his vicious tendencies. But its seems that in such cases it is not the knowledge but the consequences in the way of pain or of vicious action that we think bad.
It might perhaps be objected that knowledge is not a better state than right opinion, but merely a source of greater satisfaction to its possessor. It no doubt is a source of greater satisfaction. Curiosity is the desire to know, and is never really satisfied by mere opinion. Yet there are two facts which seem to show that this is not the whole truth, (a) While opinion recognized to be such is never thoroughly satisfactory to its possessor, there is another state of mind which is not knowledge--which may even be mistaken-yet which through lack of reflection is not distinguished from knowledge by its possessor, the state of mind which Professor Cook Wilson has called 'that of being under the impression that so-and-so is the case.' Such a state of mind may be as great a source of satisfaction to its possessor as knowledge, yet we should all think it to be an inferior state of mind to knowledge. This surely points to a recognition by us that knowledge has a worth
other than that of being a source of satisfaction so its possessor. (V) Wrong opinion, so long as its wrongness is not discovered, may be as great a source of satisfaction as right. Yet we should agree that it is an inferior state of mind, because it is to a less extent founded on knowledge and is itself a less close approximation to knowledge; which again seems to point to our recognizing knowledge as something good in itself.
Four things, then, seem to be intrinsically good -- virtue, pleasure, the allocation of pleasure to the virtuous, and knowledge (and in a less degree right opinion). And I am unable to discover anything that is intrinsically good, which is not either one of these or a combination of two or more of them. And while this list of goods has been arrived at on its own merits, by reflection on what we really think to be good, it perhaps derives some support from the fact that it harmonizes with a widely accepted classification of the elements in the life of the soul. It is usual to enumerate these as cognition, feeling, and conation. Now knowledge is the ideal state of the mind, and right opinion an approximation to the ideal, on the cognitive or intellectual side; pleasure is its ideal state on the side of feeling; and virtue is its ideal state on the side of conation; while the allocation of happiness to virtue is a good which we recognize when we reflect on the ideal relation between the conative side and the side of feeling. It might of course be objected that there are or may be intrinsic goods that are not states of mind or relations between states of mind at all, but in this suggestion I can find no plausibility Contemplate any imaginary universe from which you suppose mind entirely absent, and you will fail to find anything in it that you can call good in itself. That is not to say, of course, that the existence of a material universe may not be a necessary condition for the existence of many things that are good in themselves. Our knowledge and our true opinions are to a large extent about the material world, and to that extent could not exist unless it existed. Our pleasures are to a large extent derived from material objects. Virtue owes many of its opportunities to  I the existence of material conditions of good and material hindrances to good. But the value of material things appears to be purely instrumental, not intrinsic.
Of the three elements virtue, knowledge, and pleasure are compounded all the complex states of mind that we think good in themselves. Aesthetic enjoyment, for example, seems to be a blend of pleasure with insight into the nature of the object that inspires it. Mutual love seems to be a blend of virtuous disposition of two minds towards each other, with the knowledge which each has of the character and disposition of the other, and with the pleasure which arises from such disposition and knowledge. And a similar analysis may probably be applied to all other complex goods.