 One cannot help suspecting that the attraction of such desire satisfaction related views of pleasure owes something to unconscious equivocation between someone’s feeling satisfied and desires’ being satisfied (i.e., fulfilled) merely by their satisfaction conditions coming to pass, as they might long after the desirer is dead and gone. (This latter use is analogous to the way logicians speak of satisfaction, without any felt contentment or happiness of the linguistic objects considered being in question.) One may view someone’s success in a way that makes mere project fulfillment count toward it, but it is hard to see why anything like that, or sensing (Schroeder 2001, 2004) or believing (Davis and Heathwood) it, should figure directly in an account of someone’s pleasure even while alive. To adapt the example of Plato’s Socrates that scandalized his Callicles (Gorgias 494A–495A) to apply to Madell, one may intensely and affectively desire to continue one’s experience of scratching one’s itch or rubbing oneself, which desire is simultaneously fulfilled, without oneself experiencing pleasure in so doing. Fulfilling compulsive or addictive cravings in their time need not be pleasant. And appropriately limiting the kind of desires, to avoid all such counterexamples, would seem to require building a relation to pleasure or the like into the desires, thus giving up the reductive project. Consonantly with the foregoing, decades of social psychological research using self-ratings of happiness (e.g., Strack, Argyle, and Schwarz 1991) indicates a hedonic component (or two, one for positive and one for negative affect) underlying such self-reports that tracks how good people feel but that is independent of the component tracking their beliefs about their achievement of desired or valued goals. People care about both, but for different reasons.