 The child acquiring the ability to refer to pleasure has more to go on than the concept empiricist’s untutored inward recognition when learning to sort together sweets, hugs, and play and to name something common these typically cause or sustain. The great medieval lyric poet Walther von der Vogelweide paraphrases joy as “dancing, laughing,  singing”.[8]  And Darwin writes, “I heard a child a little under four years old, when asked what was meant by being in good spirits, answer, ‘It is laughing, talking, and kissing.’ It would be difficult to give a truer and more practical  definition.”[9]  As Darwin also observes, “[W]ith all races of man, the expression of good spirits appears to be the same, and is easily  recognized.”[10]  The contrast with the negative affects develops very early in the expressive behavior of the child and is also early and easily perceived. While a mature conception will distinguish behavioral expression from its inward cause (as Walther does, in lines 28–29, quoted in note 8), the very young child may possess a less differentiated conception in which the salient contrasts between smiling or laughing and crying (Walther, line 29), and generally between the external expressions of the positive and negative affects, are prominent. Labeling and reporting one’s own hedonic states presumably develop alongside attribution to others, from innately prepared capacities for affective feeling, expression, and perception that must work together early to facilitate early emotional communication and bonding between infant and parent and, later, mutual understanding with  others.[11]  To a slightly older child, pleasure may signify at once feeling that is good and behavior expressing it and goodness of life no more than these. From such a liberalized Lockean basis, not based solely or mainly in phenomenal similarity but not arrived at without experience, a child may progress to a more mature conception of good and thence to the common adult conception of pleasure as feeling that is good (Sidgwick, discussed in §1.2, ¶1; §2.3.1, ¶1; n. 5, ¶4; and n. 18) or at least naturally presents as such (Aristotle according to Moss, n. 7 above), with hedonic experience having had some place among these concepts’ sources.