  There is a range of possible hedonist responses to non-necessity objections. One reply is that the allegedly non-hedonic item on which the objector focuses just is an instance of pleasure, so its being valuable is just what a hedonist would expect. A related reply is that the item to which the objector points is sufficient for value only insofar as it is an instance of pleasure, so the thesis that pleasure is necessary for value again remains unscathed. Responses of these sorts are relatively easy for hedonists to make; but it is less easy to show anyone who is not already a hedonist that these replies provide grounds for taking the hedonist side of the arguments. A third reply hedonists might make to non-necessity objections is to allow that the item in question is or includes non-pleasure that has value, but then to argue that this is merely instrumental value. A fourth and more concessive reply is that the item in question might be a non-pleasure and might be sufficient for non-instrumental value of some sort (e.g., moral value), but to add that there is also at least one sort of value (e.g., prudential value) for which pleasure is necessary. For example, it might be claimed that self-sacrifice that protects the non-sentient environment has non-hedonic moral value but lacks prudential value for the agent. An option that is yet more concessive is for hedonists is to agree that pleasure is not necessary for value or that displeasure is not necessary for disvalue or both of these things, but to continue to insist that pleasure is sufficient for value or that displeasure is sufficient for disvalue or both of these things.