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Does Mr. Bentham profess to hold out any new motive which may induce men to promote the happiness of the species to which they belong? Not at all. He distinctly admits that if he is asked why government should attempt to produce the greatest possible happiness, he can give no an


"The real answer," says he, " appeared to be that men at large ought not to allow a government to afflict them with more evil or less good than they can help. What a government ought to do is a mysterious and searching question, which those may answer who know what it means; but what other men ought to do is a question of no mystery at all. The word ought, if it means anything, must have reference to some kind of interest or motives; and what interest a government has in doing right, when it happens to be interested in doing wrong, is a question for the schoolmen. The fact appears to be, that ought is not predicable of governments. The question is not why governments are bound not to do this or that, but why other men should let them if they can help it. The point is not to determine why the lion should not eat sheep, but why men should not eat their own mutton if they can."

The principle of Mr. Bentham, if we understand it, is this, that mankind ought to act so as to produce their greatest happiness. The word ought, he tells us, has no meaning, unless it be used with reference to some interest. But the interest of a man is synonymous with his greatest happiness, and, therefore, to say that a man ought to do a thing is to say that it is for his greatest happiness to do it. And to say that mankind ought to act so as to produce their greatest happiness, is to say that the greatest happiness is the greatest happiness-and this is all!

Does Mr. Bentham's principle tend to make any man wish for anything for which he would not have wished, or do anything which he would not have done, if the principle had never been heard of? If not, it is an utterly useless principle. Now, every man pursues his own happiness or interest-call it which you will. If his happiness coincides with the happiness of the species, then, whether he ever heard of the "greatest happiness principle" or not, he will, to the best of his knowledge and ability, attempt to produce the greatest happiness of the species. But if what he thinks his

happiness be inconsistent with the greatest happiness of mankind, will this new principle convert him to another frame of mind? Mr. Bentham himself allows, as we have seen, that he can give no reason why a man should promote the greatest happiness of others if their greatest happiness be inconsistent with what he thinks his own. We should very much like to know how the Utilitarian principle would run when reduced to one plain imperative proposition? Will it run thus-pursue your own happiness? This is superfluous. Every man pursues it, according to his light, and always has pursued it, and always must pursue it. To say that a man has done anything is to say that he thought it for his happiness to do it. Will the principle run thus— pursue the greatest happiness of mankind, whether it be your own greatest happiness or not? This is absurd and impossible; and Bentham himself allows it to be so. But if the principle be not stated in one of these two ways, we cannot imagine how it is to be stated at all. Stated in one of these ways, it is an identical proposition, true, but utterly barren of consequences. Stated in the other way, it is a contradiction in terms. Mr. Bentham has distinctly declined the absurdity. Are we, then, to suppose that he adopts the truism?

There are thus, it seems, two great truths which the Utilitarian philosophy is to communicate to mankind — two truths which are to produce a revolution in morals, in laws, in governments, in literature, in the whole system of life. The first of these is speculative; the second is practical. The speculative truth is, that the greatest happiness is the greatest happiness. The practical rule is very simple; for it imports merely that men should never omit, when they wish for anything, to wish for it, or when they do anything, to do it! It is a great comfort to us to think that we readily assented to the former of these great doctrines as soon as it was stated to us; and that we have long endeavored, as far as human frailty would permit, to conform to the latter in our practice. We are, however, inclined to suspect that the calamities of the human race have been owing less

to their not knowing that happiness was happiness, than to their not knowing how to obtain it-less to their neglecting to do what they did, than to their not being able to do what they wished, or not wishing to do what they ought.

Thus frivolous, thus useless, is this philosophy, "Controversiarum ferax, operum effœta, ad garriendum prompta, ad generandum invalida."* The humble mechanic who discovers some slight improvement in the construction of safetylamps or steam-vessels does more for the happiness of mankind than the "magnificent principle," as Mr. Bentham calls it, will do in ten thousand years. The mechanic teaches us how we may in a small degree be better off than we were. The Utilitarian advises us with great pomp to be as well off

as we can.

The doctrine of a moral sense may be very unphilosophical; but we do not think that it can be proved to be pernicious. Men did not entertain certain desires and aversions because they believed in a moral sense, but they gave the name of moral sense to a feeling which they found in their minds, however it came there. If they had given it no name at all it would still have influenced their actions; and it will not be very easy to demonstrate that it has influenced their actions the more because they have called it the moral sense. The theory of the original contract is a fiction, and a very absurd fiction; but in practice it meant what the "greatest happiness principle," if ever it becomes a watchword of political warfare, will mean-that is to say, whatever served the turn of those who used it. Both the one expression and the other sound very well in debating-clubs; but in the real conflicts of life our passions and interests bid them stand aside and know their place. The "greatest happiness principle" has always been latent under the words social contract, justice, benevolence, patriotism, liberty, and so forth, just as far as it was for the happiness, real or imagined, of those who used these words to promote the greatest happiness of mankind. And of this we may be sure, that the words "greatest

* Bacon, Novum Organum.

happiness" will never, in any man's mouth, mean more than the greatest happiness of others which is consistent with what he thinks his own. The project of mending a bad world by teaching people to give new names to old things reminds us of Walter Shandy's scheme for compensating the loss of his son's nose by christening him Trismegistus. What society wants is a new motive, not a new cant. If Mr. Bentham can find out any argument yet undiscovered which may induce men to pursue the general happiness, he will indeed be a great benefactor to our species. But those whose happiness is identical with the general happiness are even now promoting the general happiness to the very best of their power and knowledge; and Mr. Bentham himself confesses that he has no means of persuading those whose happiness is not identical with the general happiness to act upon his principle. Is not this, then, darkening counsel by words without knowledge? If the only fruit of the "magnificent principle" is to be that the oppressors and pilferers of the next generation are to talk of seeking the greatest happiness of the greatest number, just as the same class of men have talked in our time of seeking to uphold the Protestant Constitution just as they talked under Anne of seeking the good of the Church, and under Cromwell of seeking the Lord where is the gain? Is not every great question already enveloped in a sufficiently dark cloud of unmeaning words? Is it so difficult for a man to cant some one or more of the good old English cants which his father and grandfather canted before him, that he must learn, in the schools of the Utilitarians, a new sleight of tongue, to make fools clap and wise men sneer? Let our countrymen keep their eyes on the neophytes of this sect, and see whether we turn out to be mistaken in the prediction which we now hazard. It will before long be found, we prophesy, that, as the corruption of a dunce is the generation of an Utilitarian, so is the corrup tion of an Utilitarian the generation of a jobber.

The most elevated station that the "greatest happiness principle" is ever likely to attain is this, that it may be a fashionable phrase among newspaper writers and members

of Parliament-that it may succeed to the dignity which has been enjoyed by the "original contract," by the "Constitution of 1688," and other expressions of the same kind. We do not apprehend that it is a less flexible cant than those which have preceded it, or that it will less easily furnish a pretext for any design for which a pretext may be required. The "original contract" meant in the Convention Parliament the co-ordinate authority of the Three Estates. If there were to be a radical insurrection to-morrow, the "original contract" would stand just as well for annual parliaments and universal suffrage. The "Glorious Constitution," again, has meant everything in turn: the Habeas Corpus Act, the Suspension of the Habeas Corpus Act, the Test Act, the Repeal of the Test Act. There has not been for many years a single important measure which has not been unconstitutional with its opponents, and which its supporters have not maintained to be agreeable to the true spirit of the constitution. Is it easier to ascertain what is for the greatest happiness of the human race than what is the Constitution of England? If not, the "greatest happiness principle" will be what the "principles of the Constitution" are-a thing to be appealed to by everybody, and understood by everybody in the sense which suits him best. It will mean cheap bread, dear bread, free-trade, protecting duties, annual parliaments, septennial parliaments, universal suffrage, Old Sarum, trial by jury, martial law-everything, in short, good, bad, or indifferent, of which any person, from rapacity or from benevolence, chooses to undertake the defence. It will mean six-andeightpence with the attorney, tithes at the rectory, and gamelaws at the manor- house. The Statute of Uses, in appearance the most sweeping legislative reform in our history, was said to have produced no other effect than that of adding three words to a conveyance. The universal admission of Mr. Bentham's great principle would, as far as we can see, produce no other effect than that those orators who, while waiting for a meaning, gain time (like bankers paying in sixpences during a run) by uttering words that mean nothing, would substitute "the greatest happiness," or, rather, as the

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