 Another problem for this reading of the higher pleasures doctrine is that Mill frequently understands higher pleasures as objective pleasures. First, we have independent evidence that Mill sometimes uses the word “pleasure” to refer to objective pleasures. For instance, in the second part of the “proof” of the principle of utility in Chapter IV Mill counts music, virtue, and health as pleasures (IV 5). These seem to be objective pleasures. Elsewhere in his discussion of higher pleasures in Chapter II, Mill equates a person’s pleasures with his “indulgences” (II 7) and with his “mode of existence” (II 8). Here too he seems to be discussing objective pleasures. When Mill introduces higher pleasures (II 4) he is clearly discussing, among other things, intellectual pursuits and activities. He claims to be arguing that what the quantitative hedonist finds extrinsically more valuable is also intrinsically more valuable (II 4, 7). But what the quantitative hedonist defends as extrinsically more valuable are complex activities and pursuits, such as writing or reading poetry, not mental states. Because Mill claims that these very same things are intrinsically, and not just extrinsically, more valuable, his higher pleasures would appear to be intellectual activities and pursuits, rather than mental states. Finally, in paragraphs 4–8 Mill links the preferences of competent judges and the greater value of the objects of their preferences. But among the things Mill thinks competent judges would prefer are activities and pursuits.