  Responding especially to the charge that a Benthamite account is a ‘doctrine worthy only of swine’, J.S. Mill (ch. 2) developed an alternative approach according to which there is ‘higher’ and ‘lower’ pleasure, and its value is irreducibly a matter of its quality as well as its quantity. Mill argued that of two sorts of pleasures, if there is one that at least a majority of those who have experience of both prefer then it is the more desirable. The standard criticism of this qualitative hedonism is that pleasure's quality reduces either to its quantity, or to some anti-hedonist claim about value. The best sort of reply for qualitative hedonists is to present an account that does not suffer from either such reduction or such collapse. Pluralism about the nature of pleasure seems to be necessary for this, together with the claim that one or more of the plurality-constituting features of pleasure does also add non-instrumentally add to its value. Qualitative hedonists who are also phenomenalists about pleasure will seek to find the sources of such value differences in phenomenal differences. Qualitative hedonists who are also intentionalists about the nature of pleasure will seek to find the sources of such value differences in irreducibly non-quantitative differences amongst pleasures in the intentional mode, in the intentional content, or in both of these aspects of these mental states or properties. Feldman's ‘Truth-Adjusted Intrinsic Attitudinal Hedonism’ is a view of this sort, due to its claim that the amount of intrinsic value of a life is a matter of the truth-adjusted amount of its intrinsic attitudinal pleasure (Feldman 2004: 112). The same is true of Feldman's ‘Desert-Adjusted Intrinsic Attitudinal Hedonism’, according to which the amount of intrinsic value of a life is a matter of the desert-adjusted amount of its intrinsic attitudinal pleasure (Feldman 2004: 121).