ch it will buy; the desires for other things than itself, which it is
a means of gratifying. Yet the love of money is not only one of the
strongest moving forces of human life, but money is, in many cases,
desired in and for itself; the desire to possess it is often stronger
than the desire to use it, and goes on increasing when all the desires
which point to ends beyond it, to be compassed by it, are falling off.
It may be then said truly, that money is desired not for the sake of an
end, but as part of the end. From being a means to happiness, it has
come to be itself a principal ingredient of the individual's conception
of happiness. The same may be said of the majority of the great objects
of human life--power, for example, or fame; except that to each of these
there is a certain amount of immediate pleasure annexed, which has at
least the semblance of being naturally inherent in them; a thing which
cannot be said of money. Still, however, the strongest natural
attraction, both of power and of fame, is the immense aid they give to
the attainment of our other wishes; and it is the strong association
thus generated between them and all our objects of desire, which gives
to the direct desire of them the intensity it often assumes, so as in
some characters to surpass in strength all other desires. In these cases
the means have become a part of the end, and a more important part of it
than any of the things which they are means to. What was once desired as
an instrument for the attainment of happiness, has come to be desired
for its own sake. In being desired for its own sake it is, however,
desired as part of happiness. The person is made, or thinks he would be
made, happy by its mere possession; and is made unhappy by failure to
obtain it. The desire of it is not a different thing from the desire of
happiness, any more than the love of music, or the desire of health.
They are included in happiness. They are some of the elements of which
the desire of happiness is made up. Happiness is not an abstract idea,
but a concrete whole; and these are some of its parts. And the
utilitarian standard sanctions and approves their being so. Life would
be a poor thing, very ill provided with sources of happiness, if there
were not this provision of nature, by which things originally
indifferent, but conducive to, or otherwise associated with, the
satisfaction of our primitive desires, become in themselves sources of
pleasure more valua