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Utilitarianism is the idea that the moral worth of an action is determined solely by its utility in providing happiness or pleasure as summed among all sentient beings. It is thus a form of consequentialism, meaning that the moral worth of an action is determined by its outcome. The most influential contributors to this ideology were Jeremy Bentham and John Stuart Mill.

Utilitarianism is often described by the phrase "the greatest good for the greatest number of people"[1], and is also known as "the greatest happiness principle". Utility, the good to be maximized, has been defined by various thinkers as happiness or pleasure (versus suffering or pain), although preference utilitarians define it as the satisfaction of preferences. It may be described as a life stance, with happiness or pleasure being of ultimate importance.

Utilitarianism can be characterised as a quantitative and reductionist approach to ethics. It can be contrasted with deontological ethics (which do not regard the consequences of an act as being a determinant of its moral worth) and virtue ethics (which focuses on character), as well as with other varieties of consequentialism.

In general usage, the term utilitarian refers to a somewhat narrow economic or pragmatic viewpoint. Philosophical utilitarianism, however, is a much broader view that encompasses all aspects of people's lives.



Jeremy Bentham

The origins of utilitarianism are often traced as far back as the Greek philosopher Epicurus, but, as a specific school of thought, it is generally credited to Jeremy Bentham.[2] Bentham found pain and pleasure to be the only intrinsic values in the world: "nature has placed mankind under the governance of two sovereign masters, pain and pleasure."[3] From this, he derived the rule of utility: the good is whatever brings the greatest happiness to the greatest number of people.

Bentham's foremost proponent was James Mill, a significant philosopher in his day and the father of John Stuart Mill. The younger Mill was educated according to Bentham's principles, including transcribing and summarizing much of his father's work while still in his teens.[4]

In his famous work, Utilitarianism, the younger Mill argues that cultural, intellectual and spiritual pleasures are of greater value than mere physical pleasure because the former would be valued higher than the latter by competent judges. A competent judge, according to Mill, is anyone who has experienced both the lower pleasures and the higher. His famous quote found in Utilitarianism (book) was, "it is better to be a human dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied"[5] demonstrating Mill's distinction between higher and lower pleasures. He justified this distinction by the thought that "few human creatures would consent to be changed into any of the lower animals, for a promise of the fullest allowance of a beast's pleasures."[5] In distinguishing between types of pleasure, Mill distanced himself from Bentham, who famously said[6] that the child's game of push-pin is as good as poetry (assuming that the two bring equal quantities of pleasure).

Like Bentham's formulation, Mill's utilitarianism deals with pleasure and happiness. However John Stuart Mill made a clear distinction between happiness and pleasure; and made it evident that Weak Rule Utilitarianism was focused on maximising happiness rather than pleasure; for the naturalistic fallacy made it clear that what one desires and what is good are not always the same thing. For example a pleasure/desire may be to bully a lonely child, which may produce pleasure, however happiness comes from following virtues rather than desires.

John Stuart Mill

The classic utilitarianism of Bentham and Mill influenced many other philosophers as well as the development of the broader concept of consequentialism. As a result, there now exist many different accounts of the good, and, therefore, many different types of consequentialism besides utilitarianism. Some philosophers Edward Westermarck The Origin and Development of the Moral Ideas 2 Vol. - reject the sole importance of well-being, arguing that there are intrinsic values other than happiness or pleasure, such as knowledge and autonomy.

Other past advocates of utilitarianism include William Godwin and Henry Sidgwick; modern-day advocates include R. M. Hare, Peter Singer and Torbjörn Tännsjö.

Up to and including John Stuart Mill, utilitarianism was mainly the province of practical reformers. The publication of Henry Sidgwick's The Methods of Ethics in 1874 can be viewed as the date utilitarianism began to be more commonly associated with academic philosophy.

Utilitarianism has been used as an argument for many different political views. In his essay On Liberty, as well as in other works, John Stuart Mill argues that utilitarianism requires that political arrangements satisfy the "liberty principle" (or harm principle), according to which "the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others."[7] Prevention of self-harm by other persons was considered expressly forbidden. Instead, Mill states that only persuasion can be rightfully used to prevent self-harm.[citation needed]

Ludwig von Mises advocated libertarianism using utilitarian arguments. Likewise, some Marxist philosophers have used utilitarianism as arguments for communism and socialism.[citation needed]



Act v rule

Act utilitarianism states that, when faced with a choice, we must first consider the likely consequences of potential actions and, from that, choose to do what we believe will generate most pleasure. The rule utilitarian, on the other hand, begins by looking at potential rules of action. To determine whether a rule should be followed, he looks at what would happen if it were constantly followed. If adherence to the rule produces more happiness than otherwise, it is a rule that morally must be followed at all times. The distinction between act and rule utilitarianism is therefore based on a difference about the proper object of consequentialist calculation — specific to a case or generalized to rules.

Rule utilitarianism has been criticized for advocating general rules that will in some specific circumstances clearly decrease happiness if followed. Never to kill another human being may seem to be a good rule, but it could make self-defense against malevolent aggressors very difficult. Rule utilitarians add, however, that there are general exception rules that allow the breaking of other rules if such rule-breaking increases happiness, one example being self-defense. Critics argue that this reduces rule utilitarianism to act utilitarianism and makes rules meaningless. Rule utilitarians retort that rules in the legal system (i.e. laws) that regulate such situations are not meaningless. Self-defense is legally justified, while murder is not.

However there is within rule utilitarianism a distinction between the strictness and absolutism of this particular branch of utilitarianism. There is Strong Rule Utilitarianism which is an absolutist theory which frames strict rules which apply for all people and all time and may never be broken. Weak Rule utilitarianism however was the branch of utilitarianism that was proposed by John Stuart Mill and entailed that although rules should be framed on previous examples that benefit society; such as do not lie, it is possible under specific circumstances to do that which produces the greatest happiness and to break that rule. An example would be the Gestapo asking where your Jewish neighbours were... A strong rule utilitarian might say that the rule "Do not lie" can never be broken, whereas a weak rule utilitarian would argue that to lie would be the result that would produce the most happiness

Rule utilitarianism should not be confused with heuristics (rules of thumb), but many act utilitarians agree that it makes sense to formulate certain rules of thumb to follow if they find themselves in a situation whose consequences are difficult, costly or time-consuming to calculate exactly. If the consequences can be calculated relatively clearly and without much doubt, however, the rules of thumb can be ignored.

Collapse of rule utilitarianism into act utilitarianism

It has been argued[8] that rule utilitarianism collapses into act utilitarianism, because for any given rule, in the case where breaking the rule produces more utility, the rule can be sophisticated by the addition of a sub-rule that handles cases like the exception. This process holds for all cases of exceptions, and so the 'rules' will have as many 'sub-rules' as there are exceptional cases, which, in the end, makes an agent seek out whatever outcome produces the maximum utility.[9]


Two-level utilitarianism states that one should normally use 'intuitive' moral thinking, in the form of rule utilitarianism, because it usually maximizes happiness. However there are some times when we must ascend to a higher 'critical' level of reflection in order to decide what to do, and must think as an act utilitarian would. Richard Hare supported this theory with his concept of the Archangel, which holds that if we were all 'archangels' we could be act utilitarians all the time as we would be able to perfectly predict consequences. However we are closer to 'proles' in that we are frequently biased and unable to foresee all possible consequence of our actions, and thus we require moral guidelines. When these principles clash we must attempt to think like an archangel in order to choose the right course of action.


Most utilitarian theories deal with producing the greatest amount of good for the greatest number of people. Negative utilitarianism (NU) requires us to promote the least amount of evil or harm, or to prevent the greatest amount of suffering for the greatest number. Proponents like Karl Popper, Christoph Fehige and Clark Wolf argue that this is a more effective ethical formula, since, they contend, the greatest harms are more consequential than the greatest goods. Karl Popper also referred to an epistemological argument: “It adds to clarity in the fields of ethics, if we formulate our demands negatively, i.e. if we demand the elimination of suffering rather than the promotion of happiness.” [10]. In the practical implementation of this idea the following versions can be distinguished:

1. R.N.Smart, an advocate of the utilitarian principle, was quick to suggest that the ultimate aim of NU would be to engender the quickest and least painful method of killing the entirety of humanity, as this ultimately would effectively minimize suffering. NU would seem to call for the destruction of the world even if only to avoid the pain of a pinprick [11].

2. Newer, moderate versions of NU do not attempt to minimize all kinds of suffering but only those kinds that are created by the frustration of preferences.[12] In most supporters of moderate NU the preference to survive is stronger than the wish to be freed from suffering, so that they refuse the idea of a quick and painless destruction of life. Some of them believe that, in time, the worst cases of suffering will be defeated and a world of minor suffering can be realized. The principal agents of this direction can be found in the environment of transhumanism and abolitionism (bioethics) [13].

Supporters of moderate NU who do not believe in the promises of technology would prefer a reduction of the world population (and in the extreme case an empty world). This seems to come down to the position of radical NU, but in moderate NU the world could only be sacrificed to prevent extreme suffering and not to avoid the pain of a pinprick. And from the claim that an empty world would be a preferable state of affairs, it does not follow that a political movement should be formed with the aim of achieving such a state of affairs. The latter would definitely (and in analogy to radical NU) be counterproductive. Pessimistic supporters of moderate NU therefore tend towards a retreat oriented way of living.

3. Finally there are theoreticians who see NU as a branch within classical utilitarianism, rather than an independent theory. This interpretation overlooks Derek Parfit's “Repugnant Conclusion[14]. NU is precisely characterized by overcoming this theoretical weakness of classical utilitarianism.

Average v total

Total utilitarianism advocates measuring the utility of a population based on the total utility of its members. According to Derek Parfit, this type of utilitarianism falls victim to the Repugnant Conclusion, whereby large numbers of people with very low but non-negative utility values can be seen as a better goal than a population of a less extreme size living in comfort. In other words, according to the theory, it is a moral good to breed more people on the world for as long as total happiness rises.[15]

Average utilitarianism, on the other hand, advocates measuring the utility of a population based on the average utility of that population. It avoids Parfit's repugnant conclusion, but causes other problems like the Mere Addition Paradox. For example, bringing a moderately happy person in a very happy world would be seen as an immoral act; aside from this, the theory implies that it would be a moral good to eliminate all people whose happiness is below average, as this would raise the average happiness[16].

Other species

Peter Singer

Peter Singer, along with many animal rights activists, has argued that the well-being of all sentient beings, conscious ones who feel pain; including some non-humans,[citation needed] deserves equal consideration to that given human beings. Otherwise, it would be a case of speciesism. Bentham made a similar argument.

This view may be contrasted with deep ecology, which holds that an intrinsic value is attached to all forms of life and nature. According to utilitarianism, most forms of life are unable to experience anything akin to pleasure or discomfort, and are therefore denied moral status.[citation needed] Thus, the moral value of organisms that do not experience pleasure or discomfort, or natural entities like a river, is only in the benefit they provide to sentient beings. Similarly, utilitarianism places no intrinsic value on biodiversity.

Combinations with other ethical schools

In order to overcome the perceived shortcomings of both systems, several attempts have been made to reconcile utilitarianism with Kant's categorical imperative. James Cornman proposes that, in any given situation, we should treat as "means" as few people as possible and as "ends" as many as are consistent with those "means". He refers to this as the "Utilitarian Kantian Principle".

Other consequentialists may consider happiness an important consequence but argue in addition that consequences such as justice or equality should also be valued, regardless of whether or not they increase happiness.

Biological explanation

It has been suggested that sociobiology, the study of the evolution of human society, provides support for the utilitarian point of view. For example, in The Expanding Circle: Ethics and Sociobiology, the utilitarian philosopher Peter Singer argues that fundamentally utilitarian ethical reasoning has existed from the time primitive foraging bands had to cooperate, compromise, and make group decisions to survive. He elaborates: "In a dispute between members of a cohesive group of reasoning beings, the demand for a reason is a demand for a justification that can be accepted by the group as a whole." Thus, consideration of others' interests has long been a necessary part of the human experience. Singer believes that reason now compels the equal consideration of all people's interests:

"If I have seen that from an ethical point of view I am just one person among the many in my society, and my interests are no more important, from the point of view of the whole, than the similar interests of others within my society, I am ready to see that, from a still larger point of view, my society is just one among other societies, and the interests of members of my society are no more important, from that larger perspective, than the similar interests of members of other societies… Taking the impartial element in ethical reasoning to its logical conclusion means, first, accepting that we ought to have equal concern for all human beings."

This conclusion – that everybody's interests should be considered equally when making decisions – is a core tenet of utilitarianism.

Singer elaborates that viewing oneself as equal to others in one's society and at the same time viewing one's society as fundamentally superior to other societies may cause an uncomfortable cognitive dissonance. This is the sense in which he means that reason may push people to accept a broader utilitarian stance. Critics (e.g., Binmore 2005) point out that this cognitive dissonance is apparently not very strong, since people often knowingly ignore the interests of faraway societies quite similar to their own. They also note that the "ought" of the quoted paragraph applies only to someone who has already accepted the premise that all societies are equally important. Singer has responded that his argument in Expanding the Circle wasn't intended to provide a complete philosophical justification for a utilitarian categorical imperative, but merely to provide a plausible explanation for how some people come to accept utilitarianism.

Criticism and defense

Aggregating utility

John Rawls gives a critique of Utilitarianism in A Theory Of Justice that rejects the idea that the happiness of two distinct persons could be meaningfully counted together. He argues that this entails treating a group of many as if it were a single sentient entity, mistakenly ignoring the separation of consciousness.[17] Animal Rights advocate Richard Ryder calls this the 'boundary of the individual', through which neither pain nor pleasure may pass.[18] Thus the aggregation of utility becomes futile as both pain and happiness are intrinsic to and inseparable from the consciousness in which they are felt, rendering impossible the task of adding up the various pleasures of multiple individuals.

However, it should be noted that the apparent separation and consistency of individual consciousness, which is both a strong human intuition and an implicit premise in this critique, is itself a subject of debate and criticism in the philosophy of mind.

Predicting consequences

Daniel Dennett uses the case of the Three Mile Island accident as an example of the difficulty in calculating happiness.[19] Was the near-meltdown that occurred at this nuclear power plant a good or a bad thing (according to utilitarianism)? He points out that its long-term effects on nuclear policy would be considered beneficial by many and might outweigh the negative consequences. His conclusion is that it is still too early, 30 years after the event, for utilitarianism to weigh all the evidence and reach a definite conclusion. Utilitarians note that utilitarianism seems to be the unspoken principle used by both advocates and critics of nuclear power.[citation needed] That something cannot be determined at the moment is common in science and frequently resolved with later advancements.

Utilitarians, however, are not required to have perfect knowledge; indeed, certain knowledge of consequences is impossible because consequences are in the unexperienced future. Utilitarians simply try their best to maximise happiness (or other forms of utility) and, to do this, make their best estimates of the consequences. If the consequences of a decision are particularly unclear, it may make sense to follow an ethical rule which has promoted the most utility in the past. Utilitarians also note that people trying to further their own interests frequently run into situations in which the consequences of their decisions are very unclear. This does not mean, however, that they are unable to make a decision; much the same applies to utilitarianism.

Anthony Kenny argues against utilitarianism on the grounds that determinism is either true or false: if it is true, we have no choice over our actions; if it is false, the consequences of our actions are unpredictable, not least because they depend upon the actions of others whom we cannot predict.[20]

Importance of intentions

Utilitarianism has been criticised for looking only at the results of actions, not at the desires or intentions that motivate them, which many consider important, too. An action intended to cause harm but which inadvertently causes good would be judged equal to the good result of an action done with the best intentions. Many utilitarians argue that utilitarianism applies not only to results but also to desires and dispositions, praise and blame, and rules, institutions and punishment. Bad intentions may cause harm (to the agent and to others) even if they do not result in bad acts. Once this is recognised, supporters argue that utilitarianism becomes a much more complex, and rich, moral theory, and may align far more closely with our moral intuitions.

Furthermore, many utilitarians view morality as a personal guide rather than a means to judge the actions of other people, or actions which have already been performed: morality is something to be looked at when deciding what to do. In this sense, intentions are all that matter, because the consequences cannot be known with certainty until the decision has been made.

One philosopher to take this view is Henry Sidgwick, in his main work The Methods of Ethics (1874).

Human rights

Utilitarians argue that justification of slavery, torture or mass murder would require unrealistically large benefits to outweigh the direct and extreme suffering to victims. Utilitarianism would also require the indirect impact of social acceptance of inhumane policies to be taken into consideration, and general anxiety and fear could increase for all if human rights are commonly ignored.

Act and rule utilitarians differ in how they treat human rights themselves. Under rule utilitarianism, a human right can easily be considered a moral rule. Act utilitarians, on the other hand, do not accept human rights as moral principles in and of themselves, but that does not mean that they reject them altogether: first, most act utilitarians, as explained above, would agree that acts such as enslavement and genocide always cause great unhappiness and very little happiness; second, human rights could be considered rules of thumb so that, although torture might be acceptable under some circumstances, as a rule it is immoral; and, finally, act utilitarians often support human rights in a legal sense because utilitarians support laws that cause more good than harm.

Lack of convincing proof

Another criticism of utilitarianism is that it is not proven, either by science or by logic, to be the correct ethical system. Supporters claim that this is common to all ethical schools, and indeed the system of logic itself, and will always remain so unless the problem of the regress argument, or at least the is-ought problem, is satisfactorily resolved. It might instead be argued that almost all political arguments about a future society use an unspoken utilitarian principle, all sides claiming that their proposed solution is the one that increases human happiness the most.

Mill's argument for utilitarianism holds that pleasure is the only thing desired and that, therefore, pleasure is the only thing desirable. Critics argue that this is like saying that things visible are things seen, or that the only things audible are things heard. A thing is "visible" if it can be seen and "desirable" if it ought to be desired. Thus the word "desirable" presupposes an ethical theory: we cannot infer what is desirable from what is desired. This criticism, however, reads the word "desirable" as "able to be desired" rather than "worth being desired", and does not take into account the moral assessment that must take place in order to categorise something as "desirable", which does not occur when categorising the same thing as "visible" or "audible".

Individual interests vs. a greater sum of lesser interests

Critics have also asked why one should follow utilitarianism instead of ethical egoism. The legal system might punish behavior that harms others, but this incentive is not active in a situation where one can personally gain by breaking it without punishment. One egoist, however, may propose means to maximise self-interest that conflict with the means proposed by another egoist. As a result, it behooves them to compromise with one another in order to avoid conflict, out of self-interest. The means proposed may incidentally coincide with those prescribed by utilitarianism, but the foundational ethical imperative would not, of course, be utilitarian.

Another reason for an egoist to become a utilitarian was proposed by Peter Singer in Practical Ethics. He presents the paradox of hedonism, which holds that, if your only goal in life is personal happiness, you will never be happy: you need something to be happy about. One goal that Singer feels is likely to bring about personal happiness is the desire to improve the lives of others; that is, to make others happy. This argument is similar to the one for virtue ethics.

Infinitarian paralysis

Some modern cosmology theories predict an infinite Universe.[21] Philosopher Nick Bostrom claims that in an infinite universe there is an infinite number of planets and each of them has "non‐zero chance of giving rise to intelligent life". According to the philosopher, this means that in infinite universe there is (with probability of one) an infinite number of intelligent beings and therefore an infinite amount of pain and pleasure. However, we can affect only finite amount of pain and pleasure. Yet an infinite quantity can not be changed by adding or subtracting a finite quantity.[22]

According to Nick Bostrom, this means that "every possible act of ours therefore has the same net effect on the total amount of good and bad in a canonically infinite world: none whatsoever."[22] He further states that we can not use an ethical theory which combined with our current best scientific guesses means that it is always ethically indifferent what we do.[22]

Reasons why utilitarianism may remain useful include that the effects of actions might not be finite[23], the limitation to the possible utility on a single planet [24], and the argument that while the universe might be infinite, its mass, number of planets, useful energy and hence possible intelligent life all appear to be finite.[25]

Karl Marx's criticisms

Karl Marx, in Das Kapital, writes:

Not even excepting our philosopher, Christian Wolff, in no time and in no country has the most homespun commonplace ever strutted about in so self-satisfied a way. The principle of utility was no discovery of Bentham. He simply reproduced in his dull way what Helvétius and other Frenchmen had said with esprit in the 18th century. To know what is useful for a dog, one must study dog-nature. This nature itself is not to be deduced from the principle of utility. Applying this to man, he that would criticise all human acts, movements, relations, etc., by the principle of utility, must first deal with human nature in general, and then with human nature as modified in each historical epoch. Bentham makes short work of it. With the driest naiveté he takes the modern shopkeeper, especially the English shopkeeper, as the normal man. Whatever is useful to this queer normal man, and to his world, is absolutely useful. This yard-measure, then, he applies to past, present, and future. The Christian religion, e.g., is "useful," "because it forbids in the name of religion the same faults that the penal code condemns in the name of the law." Artistic criticism is "harmful," because it disturbs worthy people in their enjoyment of Martin Tupper, etc. With such rubbish has the brave fellow, with his motto, "nulla dies sine line!," piled up mountains of books.[26]

Marx's accusation is twofold. In the first place, he says that the theory of utility is true by definition and thus does not really add anything meaningful. For Marx, a productive inquiry would have to investigate what sorts of things are good for people; that is, what our nature which is alienated under capitalism really is. Second, he says that Bentham fails to take account of the changing character of people, and hence the changing character of what is good for them. This criticism is especially important for Marx, because he believed that all important statements were contingent upon particular historical conditions.

Marx argues that human nature is dynamic, so the concept of a single utility for all humans is one-dimensional and not useful. When he decries Bentham's application of the 'yard measure' of now to 'the past, present and future', he decries the implication that society, and people, have always been, and will always be, as they are now; that is, he criticizes essentialism. As he sees it, this implication is conservatively used to reinforce institutions he regarded as reactionary. Just because in this moment religion has some positive consequences, says Marx, doesn't mean that viewed historically it isn't a regressive institution that should be abolished.

Marx's criticism is more a criticism of Bentham's views (or similar views) of utility, than utilitarianism itself. Utilitarians would not deny that different things make different people happy, and that what promotes happiness changes over time. Neither would utilitarians deny the importance of investigations into what promotes utility.

Marx's criticism applies to all philosophy which does not take explicit account of the movement of history (against dialectics). While he is right that all things change, and that it is necessary to take account of this when making practical judgements, this doesn't mean that it isn't useful to have a theory which gives some means to evaluate those changes themselves.

Also, utilitarianism was originally developed as a challenge to the status quo. The demand that everyone count for one, and one only, was anathema to the elitist society of Victorian Britain.[citation needed]

Although Marx criticized utilitarianism, some Marxist philosophers have used utilitarian principles as arguments for political socialism.

The Wittgensteinian Critique

Contemporary philosophers such as Matthew Ostrow have critiqued utilitarianism from a distinctly Wittgensteinian perspective. According to these philosophers, utilitarians have expanded the very meaning of pleasure to the point of linguistic incoherence. The utilitarian groundlessly places pleasure as his or her first principle, and in doing so subordinates the value of asceticism, self-sacrifice or any other "secondary" desire. Of course, the utilitarian will deny this contention altogether, claiming that ascetics also seek pleasure, but have merely chosen an alternative path in which to achieve it.

Yet such an argument is implicitly tautological ("What is it that people want? Pleasure. But what is pleasure? What people want."). The utilitarian therefore has no ultimate justification for primarily valuing pleasure, other than to say that "this is the way it should be." In this critique, utilitarianism is thus ultimately reduced to a form of dishonest ethical intuitionism, unable to recognize or acknowledge its own groundlessness.

Criticism of other schools

One utilitarian criticism of other schools is that many of them cannot even in theory solve real-world ethical problems when various inviolable principles collide, like triage or the rightness or otherwise of the atomic bombings of Hiroshima and Nagasaki.

A criticism of Kantianism is levelled by R. M. Hare in Could Kant Have Been a Utilitarian? Hare argues that a number of different ethical positions could fit with Kant's description of his Categorical Imperative.

See also


  1. ^ Jeremy Bentham An Introduction to the Principles of Morals and Legislation (1789)
  2. ^ Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge, p. 28. ISBN 0-415-22094-7 "It was Hume and Bentham who then reasserted most strongly the Epicurean doctrine concerning utility as the basis of justice."
  3. ^ Jeremy Bentham An Introduction to the Principles of Morals and Legislation (1789) Chapter I: On principle of Utility
  4. ^ Mill, John Stuart. 'On Liberty', ed. Himmelfarb. Penguin Classics, 1974, Ed.'s introduction, p.11.
  5. ^ a b John Stuart Mill Utilitarianism Chapter II: What Utilitarianism is. Citata: „Few human creatures would consent to changed into any of the lower animals for a promise of the fullest allowance of a beast pleasures“
  6. ^ Bentham, Jeremy, The Rationale of Reward (London: Robert Heward, 1830), p. 206
  7. ^ Mill, John Stuart. 'On Liberty', ed. Himmelfarb. Penguin Classics, 1974, 'Introductory' of main text, p. 68.
  8. ^ David Lyons, Forms and Limits of Utilitarianism, 1965.
  9. ^ Allen Habib (2008), "Promises", in the Stanford Encyclopedia of Philosophy.
  10. ^ Karl R.Popper, The Open Society and its Enemies, London 1945
  11. ^ The pinprick argument
  12. ^ Fabian Fricke - Verschiedene Versionen des negativen Utilitarismus
  13. ^ Open Directory - Negative Utilitarianism
  14. ^ Stanford Encyclopedia of Philosophy: The Repugnant Conclusion Authors: Jesper Ryberg, Torbjörn Tännsjö, Gustaf Arrhenius
  15. ^ Stanford Encyclopedia of Philosophy: Repugnant Conclusion
  16. ^ Shaw, William H. Contemporary Ethics: taking account of utilitarianism. Oxford: Blackwell Publishers Inc., 1999. pp. 31-35
  17. ^ Rawls, John A Theory Of Justice. Harvard University Press, 1971. pp. 22-27
  18. ^ Ryder, Richard D. Painism: A Modern Morality. Centaur Press, 2001. pp. 27-29
  19. ^ Dennett, Daniel (1995), Darwin's Dangerous Idea, Simon & Schuster, ISBN 0-684-82471-X.
  20. ^ Anthony Kenny What I Believe p75–80
  21. ^ NASA: WMAP's Universe - Is the Universe Infinite?, Foundations of Big Bang Cosmology
  22. ^ a b c Nick Bostrom - The infinitarian challenge to aggregative ethics (2008)
  23. ^ Argument to Act Utilitarianism “infiniarian paralysis”, retrieved 29 Dec 2009
  24. ^ millongenerations
  25. ^ The Universe Might Last Forever, Astronomers Say, but Life Might Not, New York Times, Jan 1, 2002, Ultimate fate of the universe, Rüdiger Vaas: DARK ENERGY AND LIFE’S ULTIMATE FUTURE, arXiv:physics/0703183v1
  26. ^ Das Kapital Volume I Chapter 24 endnote 50

References and further reading

  • Cornman, James, et al. Philosophical Problems and Arguments - An Introduction, 4th edition Indianapolis, IN: Hackett Publishing Co., 1992.
  • Harwood, Sterling, "Eleven Objections to Utilitarianism," in Louis P. Pojman, ed., Moral Philosophy: A Reader, Indianapolis, IN: Hackett Publishing Co., 2003), and in Sterling Harwood, ed., Business as Ethical and Business as Usual, Wadsworth Publishing Co., 1996, Chapter 7.
  • Lyons, David, "Forms and Limits of Utilitarianism". Oxford: Oxford University Press, 1965.
  • Martin, Michael, "A Utilitarian Kantian Principle," Philosophical Studies, (with H. Ruf), 21, 1970, pp. 90–91.
  • Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge, p. 28. ISBN 0-415-22094-7
  • Silverstein, Harry S. A Defence of Cornman’s Utilitarian Kantian Principle, Philosophical Studies (Dordrecht u.a.) 23, 212–215. 1972
  • Singer, Peter. The Expanding Circle: Ethics and Sociobiology, New York: Farrar, Straus & Giroux, 1981. [ISBN 0-374-15112-1]
  • Singer, Peter. Practical Ethics, 2nd edition, Cambridge: Cambridge University Press, 1993. [ISBN 0-521-43971-X]
  • Stokes, Eric. The English Utilitarians and India, Clarendon Press, 1963. [ASIN B0026QQ5GE]
  • Sumner, L. Wayne, Abortion: A Third Way, Princeton, NJ: Princeton University Press.

External links

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From BibleWiki

(Lat. utilis, useful).

Utilitarianism is a modern form of the Hedonistic ethical theory which teaches that the end of human conduct is happiness, and that consequently the discriminating norm which distinguishes conduct into right and wrong is pleasure and pain. In the words of one of its most distinguished advocates, John Stuart Mill,

the creed which accepts as the foundation of morals, utility or the greatest happiness principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure and the absence of pain; by unhappiness, pain and the privation of pleasure (Utilitarianism, ii, 1863).

Although the term Utilitarianism did not come into vogue until it had been adopted by Bentham, and until the essential tenets of the system had already been advocated by many English philosophers, it may be said that, with the important exception of Helvetius (De l'esprit, 1758), from whom Bentham seems to have borrowed, all the champions of this system have been English. The favour which it has enjoyed in English speculation may be ascribed in a great measure to the dominance of Locke's teaching, that all our ideas are derived exclusively from sense experience. This epistemological doctrine, hostile to all shades of intentionalism, finds its ethical complement in the theory that our moral ideas of right and wrong, our moral judgments, and conscience itself are derived originally from the experienced results of actions.

Tracing the stream of Utilitarian thought from its sources, we may start with Hobbes (Leviathan, 1651), whose fundamental ethical axiom is that right conduct is that which promotes our own welfare; and the social code of morals depends for its justification on whether or not it serves the wellbeing of those who observe it. A Protestant divine, Richard Cumberland (De legibus naturæ, 1672), engaged in the refutation of Hobbes's doctrine, that morality depends on civil enactment, sought to show that the greatest happiness principle is a law of the Gospel and a law of nature: "The greatest possible benevolence of every rational agent towards all the rest constitutes the happiest state of each and all. Accordingly common good will be the supreme law." This view was further developed by some other theologians of whom the last and most conspicuous was Paley (Principles of Moral and Political Philosophy, 1785), who reasoned that since God wills the happiness of all men it follows that if we would conform our conduct to God's will we must act so as to promote the common happiness; and virtue consists in doing good to all mankind in obedience to the will of God and for the sake of everlasting happiness. Moral obligation he conceived to be the pressure of the Divine will upon our wills urging us to right action. More in harmony with the spirit of the later Utilitarians was Hume, the slightest of whose preoccupations was to find any religious source or sanction of morality. In his Inquiry concerning the Principles of Morals (1751) he carried out an extensive analysis of the various judgments which we pass upon our own character and conduct and on those of others; and from this study drew the conclusion that virtue and personal merit consist in those qualities which are useful to ourselves and others. In the course of his speculation he encounters the question which is the irremovable stumbling block in the path of the Utilitarian theorist: How is the motive of self-interest to be reconciled with the motive of benevolence; if every man necessarily pursues his own happiness, how can the happiness of all be the end of conduct? Unlike the later thinkers of this school, Hume did not discuss or attempt systematically to solve the difficulty; he dismissed it by resting on the assumption that benevolence is the supreme virtue.

In Hartley (Observations of Man, 1748) we find the first methodical effort to justify the Utilitarian principle by means of the theory of association to which so large a part in the genesis of our moral judgments is assigned by subsequent speculators, especially those of the Evolutionist party. From sensations and the lower elementary or primary emotions, according to Hartley, result higher feelings and emotions, different in kind from the processes out of which they have arisen. The altruistic motives, sympathy and benevolence, are then accounted for. With Bentham arises the group of thinkers who have appropriated the name of Utilitarians as their distinctive badge. The leaders after Bentham were the two Mills, the two Austins, and Godwin, who are also known as the Philosophic Radicals. While the members of this party devoted considerable thought to the defence and development of theoretical Utilitarianism and made it the starting-point of their political activity, they became remarkable less as philosophic speculators than as active reformers of social and economic conditions and of legislation. The keynote of their doctrines and policy is struck by Bentham in the opening of his Principles of Morals and Legislation (1789):

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do as well as what we shall do. On the one hand the standard of right and wrong, on the other the chain of cause and effect are linked to their throne. They govern us in all we do, every effort we can make to throw off their subjection will serve but to demonstrate and confirm it. In a word man may pretend to abjure their empire; but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system the object of which is to rear the fabric of felicity by the hand of reason and law.

Staunchly standing by the principle of unqualified egoism, Bentham rids himself of the task of reconciling self-interest and altruism:

Dream not that men will move their little finger to serve you, unless their advantage in doing so is obvious to them. Men never did so and never will while human nature is made of its present materials. But they will desire to serve you when by so doing they can serve themselves, and the occasions on which they can serve themselves by serving you are multitudinous (Deontology, ii, 1834; posthumous work).

In the hands of Bentham and his disciples Utilitarianism dissociates morality from its religious basis and, incorporating Determinism with its other tenets, becomes pronouncedly Positivistic, and moral obligation is resolved into a prejudice or a feeling resulting from a long-continued association of disagreeable consequences attending some kinds of actions, and advantages following others. The word ought Bentham characterizes as an authoritative impostor, the talisman of arrogancy, indolence, and ignorance. It is the condemnation of Utilitarianism that this estimate of duty is thoroughly consistent with the system; and no defender of the utility theory has been able, though some have tried, to indicate the claims of moral obligation on Positivistic Utilitarian grounds. Bentham drew up a curious scheme for computing the worth or weight to be assigned to all sorts of pleasures and pains, as a practical norm to determine in the concrete the moral value of any action. He assumes that all pleasures are alike in kind and differ only in quantity, that is in intensity, certainty, duration, etc. His psychological analysis, besides the original defect of making self-interest the sole motive of human action, contains many errors. Subsequent writers have abandoned it as worthless for the very good reason that to calculate, as its employment would demand, all the results of every action, and to strike a balance between the advantages and disadvantages attendant upon it, would require an intellect much more powerful than that with which man is endowed.

The classic expression of the system is John Stuart Mill's Utilitarianism, which endeavours to raise the Utilitarian ideal to a higher plane than that of the undisguised selfishness upon which Bentham rested it. As the foundation of his structure Mill asserts that every man necessarily acts in order to obtain his own happiness; but finding this ground logically insufficient to furnish a basis for an adequate criterion of conduct, and prompted by his own large sympathies, he quickly endeavours to substitute "the happiness of all concerned" for "the agent's own happiness". The argument over which he, the author of a formidable work on logic, endeavours to pass from the first to the second position, may serve as an example suitable to submit to the beginner in logic when he is engaged in the detection of sophisms. The argument, in brief, is that, as each one desires and pursues his own happiness, and the sum total of these individual ends makes up the general happiness, it follows that the general happiness is the one thing desirable by all and provides the Utilitarian standard of what is right in conduct. "As well might you argue", says Martineau, "that because of a hundred men each one's hunger is satisfied by his dinner, the hunger of all must be satisfied with the dinner of each." To escape some of the criticisms urged against the doctrine as stated by Bentham, who made no distinction in the various kinds of pleasure, Mill claimed that Utilitarianism notes that pleasures differ in quality as well as quantity; that in the judgment of those who have experience of different pleasures, some are preferable to others, that it is better to be a human being dissatisfied than a pig satisfied, better to be Socrates dissatisfied than a fool satisfied. Then he slips from "preferable" to "higher", thus surreptitiously introducing a moral classification among pleasures. The only legitimate grounds for attaching higher and lower moral values to various pleasures, is to estimate them according to the rank of the faculties or of the kinds of action to which they belong as results. But to do this is to assume some moral standard by which we can measure the right or wrong of action, independently of its pleasurable or painful consequences. To answer the objection that virtue is desired for its own sake, and men do right frequently without any calculation of the happiness to be derived from their action, Mill enlists the association theory; as the result of experience, actions that have been approved or condemned on account of their pleasurable or disagreeable consequences at length come to be looked upon by us as good or bad, without our actually adverting to their pleasant or painful result.

Since Mill's time the only writer who has introduced any modification into strictly Utilitarian thought is Sidgwick (Methods of Ethics, 1874), who acknowledges that the pleasure-and-pain standard is incapable of serving universally as the criterion of morality; but believes it to be valuable as an instrument for the correction of the received moral code. The general happiness principle he defends as the norm of conduct but he treats it rather as a primary than a demonstrable one. Although he vigorously denounced Utilitarianism, Herbert Spencer's ethical construction (Data of Ethics, 1879), which may be taken as the type of the Evolutionist school, is fundamentally Utilitarian. True, instead of happiness he makes the increase of life, that is, a fuller and more intensive life, the end of human conduct, because it is the end of the entire cosmic activity of which human conduct is a part. But he holds pleasure and pain to be the standard which discriminates right from wrong so that in reality he looks upon the moral value of actions as entirely dependent upon their utility. His account of the genesis of our moral ideas, of conscience, and of our moral judgments is too lengthy and complicated to enter into here. Suffice it to say that in it he sets forth the influence of association with that of heredity as the source of our moral standards and judgments. Our sense of moral obligation is but a transitory feeling, generated by the confluence of our inherited racial experience of the results of action with another feeling that the remote present themselves to our consciousness as possessing more "authoritativeness" than the immediate results. The arguments urged against Hedonism in general are effective against Utilitarianism. Its own peculiar weakness lies in its failure to find a passage from egoism to altruism; its identification of self-interest and benevolence as a motive of conduct; and its claim that the ideas morally right and useful are identical at bottom.

Portions of this entry are taken from The Catholic Encyclopedia, 1907.
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