  One expression of the non-necessity objection is the following articulated ‘incredulous stare’ (after Lewis 1986). Why would anyone think, even for a minute, that hedonism is a plausible theory of value? Even if we focus very narrowly, just on those mental states of ours that arguably are instances of pleasure or have pleasure as a higher-order property – contentment, delight, ecstasy, elation, enjoyment, euphoria, exhilaration, exultation, gladness, gratification, gratitude, joy, liking, love, relief, satisfaction, Schadenfreude, tranquility, and so on – each of these mental states or events or properties also has one or more non-hedonic properties that contribute to its importance. Beyond pleasure, our mental lives are full of significant and diverse thoughts, perceptions, emotions, imaginings, wishes, and so on. These engage with massively plural and diverse items in ourselves, in others, in myriad aspects of the non-human world, and in the infinities of contingent future possibility. This is true also of our relationships with ourselves and with others, and with multiple aspects of the wider world. It is true also of our agency – our deliberations, choices, plans, intentions, and so forth. In the light of such reflections, an incredulous stare might be thought an apt response to a profession of belief in ethical hedonism. This incredulous stare argument is far from decisive, but perhaps it should disrupt any complacent presumption in favour of hedonism.