And the 'good' we are now considering can surely be not less describable than these.

When therefore our exact thinkers speak to us about the highest happiness, we want to know what meaning they attach to the words.

Has Professor Huxley, for instance, ever enjoyed it himself, or does he ever hope to do so?
If so, when, where, and how?
What must be done to get it, and what must be left undone?
And when it is got, what will it be like?
Is it something brief, rapturous, and intermittent, as the language often used about it might seem to suggest to one?
Is it known only in brief moments of Neoplatonic ecstasy, to which all the acts of life should be stepping stones?
It certainly cannot be that.

Our exact thinkers are essentially no mystics, and the highest happiness must be something far more solid than transcendental ecstasies.

Surely, therefore, if it exists at all we must be able somewhere to lay our hands upon it.