In unity, consistency and thoroughness of method, Bentham's utilitarianism has a decided superiority over Paley's. He considers actions solely in respect of their pleasurable and painful consequences, expected or actual; and he recognizes the need of making a systematic register of these consequences, free from the influences of common moral opinion, as expressed in the "eulogistic" and "dyslogistic" terms in ordinary use. Further, the effects that he estimates are all of a definite, palpable, empirically ascertainable quality; they are such pleasures and pains as most men feel and all can observe, so that all his political or moral inferences lie open at every point to the test of practical experience. Every one, it would seem, can tell what value he sets on the pleasures of alimentation, sex, the senses generally, wealth, power, curiosity, sympathy, antipathy (malevolence), the goodwill of individuals or of society at large, and on the corresponding pains, as well as the pains of labour and organic disorders;[42] and can guess the rate at which they are valued by others; therefore if it be once granted that all actions are determined by pleasures and pains, and are to be tried by the same standard, the art of legislation and private conduct is apparently placed on an empirical, basis. Bentham, no doubt, seems to go beyond the limits of experience proper in recognizing "religious" pains and pleasures in his fourfold division of sanctions, side by side with the "physical," "political," and "moral" or "social"; but the truth is that he does not seriously take account of them, except in so far as religious hopes and fears are motives actually operating, which therefore admit of being observed and measured as much as any other motives. He does not himself use the will of an omnipotent and benevolent being as a means of logically connecting individual and general happiness. He thus undoubtedly simplifies his system, and avoids the doubtful inferences from nature and Scripture in which Paley's position is involved; but this gain is dearly purchased. For in answer to the question that immediately arises, How then are the sanctions of the moral rules which it will most conduce to the general happiness for men to observe, shown to be always adequate in the case of all the individuals whose observance is required? he is obliged to admit that "the only interests which a man is at all times sure to find adequate motives for consulting are his own." Indeed, in many parts of his work, in the department of legislative and constitutional theory, it is rather assumed that the interests of some men will continually conflict with those of their fellows, unless we alter the balance of prudential calculation by a readjustment of penalties. But on this assumption a system of private conduct on utilitarian principles cannot be constructed until legislative and constitutional reform has been perfected. And, in fact, "private ethics," as conceived by Bentham, does not exactly expound such a system; but rather exhibits the coincidence, _so far as it extends_, between private and general happiness, in that part of each man's conduct that lies beyond the range of useful legislation. It was not his place, as a practical philanthropist, to dwell on the defects in this coincidence;[43] and since what men generally expect from a moralist is a completely reasoned account of what they ought to do, it is not surprising that some of Bentham's disciples should have either ignored or endeavoured to supply the gap in his system. One section of the school even maintained it to be a cardinal doctrine of utilitarianism that a man always gains his own greatest happiness by promoting that of others; another section, represented by John Austin, apparently returned to Paley's position, and treated utilitarian morality[44] as a code of divine legislation; others, with Grote, are content to abate the severity of the claims made by "general happiness" on the individual, and to consider utilitarian duty as practically limited by reciprocity; while on the opposite side an unqualified subordination of private to general happiness was advocated by J.S. Mill, who did more than any other member of the school to spread and popularize utilitarianism in ethics and politics. Entry: A
2. To the question, What is the foundation of rectitude?, he replies, the greatest good of the universe of rational beings. He may be regarded as the founder of English utilitarianism, but his utilitarianism is distinct from what is known as the selfish system; it goes to the contrary extreme, by almost absorbing individual in universal good. Nor does it look merely to the lower pleasures, the pleasures of sense, for the constituents of good, but rises above them to include especially what tends to perfect, strengthen and expand our true nature. Existence and the extension of our powers of body and mind are held to be good for their own sakes without respect to enjoyment. Cumberland's views on this point were long abandoned by utilitarians as destroying the homogeneity and self-consistency of their theory; but J. S. Mill and some recent writers have reproduced them as necessary to its defence against charges not less serious than even inconsistency. Entry: 2
An important step further in political utilitarianism was taken by Hume in his _Treatise on Human Nature_ (1739). Hume concedes that a compact is the natural means of peacefully instituting a new government, and may therefore be properly regarded as the ground of allegiance to it at the outset; but he urges that, when once it is firmly established the duty of obeying it rests on precisely the same combination of private and general interests as the duty of keeping promises; it is therefore absurd to base the former on the latter. Justice, veracity, fidelity to compacts and to governments, are all co-ordinate; they are all "artificial" virtues, due to civilization, and not belonging to man in his "ruder and more natural" condition; our approbation of all alike is founded on our perception of their useful consequences. It is this last position that constitutes the fundamental difference between Hutcheson's ethical doctrine and Hume's.[34] The former, while accepting utility as the criterion of "material goodness," had adhered to Shaftesbury's view that dispositions, not results of action, were the proper object of moral approval; at the same time, while giving to benevolence the first place in his account of personal merit, he had shrunk from the paradox of treating it as the sole virtue, and had added a rather undefined and unexplained train of qualities,--veracity, fortitude, activity, industry, sagacity,--immediately approved in various degrees by the "moral sense" or the "sense of dignity." This naturally suggested to a mind like Hume's, anxious to apply the experimental method to psychology, the problem of reducing these different elements of personal merit--or rather our approval of them--to some common principle. The old theory that referred this approval entirely to self-love, is, he holds, easy to disprove by "crucial experiments" on the play of our moral sentiments; rejecting this, he finds the required explanation in the sympathetic pleasure that attends our perception of the conduciveness of virtue to the interests of human beings other than ourselves. He endeavours to establish this inductively by a survey of the qualities, commonly praised as virtues, which he finds to be always either useful or immediately agreeable, either (1) to the virtuous agent himself or (2) to others. In class (2) he includes, besides the Benevolence of Shaftesbury and Hutcheson, the useful virtues, Justice, Veracity and Fidelity to compacts; as well as such immediately agreeable qualities as politeness, wit, modesty and even cleanliness. The most original part of his discussion, however, is concerned with qualities immediately useful to their possessor. The most cynical man of the world, he says, with whatever "sullen incredulity" he may repudiate virtue as a hollow pretence, cannot really refuse his approbation to "discretion, caution, enterprise, industry, frugality, economy, good sense, prudence, discernment"; nor again, to "temperance, sobriety, patience, perseverance, considerateness, secrecy, order, insinuation, address, presence of mind, quickness of conception, facility of expression." It is evident that the merit of these qualities in our eyes is chiefly due to our perception of their tendency to serve the person possessed of them; so that the cynic in praising them is really exhibiting the unselfish sympathy of which he doubts the existence. Hume admits the difficulty that arises, especially in the case of the "artificial" virtues, such as justice, &c., from the undeniable fact that we praise them and blame their opposites without consciously reflecting on useful or pernicious consequences; but considers that this may be explained as an effect of "education and acquired habits."[35] Entry: C
This industrial policy he embarked upon as much from motives of interest as from sympathy, out of opposition to the _bourgeoisie_, which was ambitious of governing or desirous of his overthrow. His course was all the easier, since he had only to exploit the prejudices of the working classes. They had never forgotten the _loi Chapelle_ of 1791, which by forbidding all combinations among the workmen had placed them at the mercy of their employers, nor had they forgotten how the limited suffrage had conferred upon capital a political monopoly which had put it out of reach of the law, nor how each time they had left their position of rigid isolation in order to save the Charter or universal suffrage, the triumphant _bourgeoisie_ had repaid them at the last with neglect. The silence of public opinion under the Empire and the prosperous state of business had completed the separation of the labour party from the political parties. The visit of an elected and paid labour delegation to the Universal Exhibition of 1862 in London gave the emperor an opportunity for re-establishing relations with that party, and these relations were to his mind all the more profitable, since the labour party, by refusing to associate their social and industrial claims with the political ambitions of the _bourgeoisie_, maintained a neutral attitude between the parties, and could, if necessary, divide them, while by its keen criticism of society it aroused the conservative instincts of the _bourgeoisie_ and consequently checked their enthusiasm for liberty. A law of the 23rd of May 1863 gave the workmen the right, as in England, to save money by creating co-operative societies. Another law, of the 25th of May 1864, gave them the right to enforce better conditions of labour by organizing strikes. Still further, the emperor permitted the workmen to imitate their employers by establishing unions for the permanent protection of their interests. And finally, when the _ouvriers_, with the characteristic French tendency to insist on the universal application of a theory, wished to substitute for the narrow utilitarianism of the English trade-unions the ideas common to the wage-earning classes of the whole world, he put no obstacles in the way of their leader M. Tolain's plan for founding an International Association of Workers (_Société Internationale des Travailleurs_). At the same time he encouraged the provision made by employers for thrift and relief and for improving the condition of the working-classes. Entry: A
_Bacon's Influence._--It is impossible within our limits to do more than indicate the influence which Bacon's views have had on subsequent thinkers. The most valuable and complete discussion of the subject is contained in T. Fowler's edition of the _Novum Organum_ (introd. § 14). It is there argued that, both in philosophy and in natural science, Bacon's influence was immediate and lasting. Under the former head it is pointed out (i.) that the fundamental principle of Locke's _Essay_, that all our ideas are product of sensation and reflection, is briefly stated in the first aphorism of the _Novum Organum_, and (ii.) that the whole atmosphere of that treatise is characteristic of the _Essay_. Bacon is, therefore, regarded by many as the father of what is most characteristic in English psychological speculation. As he himself said, he "rang the bell which called the wits together." In the sphere of ethics he is similarly regarded as a forerunner of the empirical method. The spirit of the _De Augmentis_ (bk. vii.) and the inductive method which is discussed in the _Novum Organum_ are at the root of all theories which have constructed a moral code by an inductive examination of human consciousness and the results of actions. Among such theories utilitarianism especially is the natural result of the application to the phenomenon of conduct of the Baconian experimental method. In this connexion, however, it is important to notice that Hobbes, who had been Bacon's secretary, makes no mention of Baconian induction, nor does he in any of his works make any critical reference to Bacon himself. It would, therefore, appear that Bacon's influence was not immediate. Entry: VI
This substitution of hypothetical history for direct analysis of the moral sense is really older than the utilitarianism of Paley and Bentham, which it has so profoundly modified. The effects of association in modifying mental phenomena were noticed by Locke, and made a cardinal point in the metaphysic of Hume; who also referred to the principle slightly in his account of justice and other "artificial" virtues. Some years earlier, Gay,[45] admitting Hutcheson's proof of the actual disinterestedness of moral and benevolent impulses, had maintained that these (like the desires of knowledge or fame, the delight of reading, hunting and planting, &c.) were derived from self-love by "the power of association." But a thorough and systematic application of the principle to ethical psychology is first found in Hartley's _Observations on Man_ (1748). Hartley, too, was the first to conceive association as producing, instead of mere cohesion of mental phenomena, a quasi-chemical combination of these into a compound apparently different from its elements. He shows elaborately how the pleasures and pains of "imagination, ambition, self-interest, sympathy, theopathy, and the moral sense" are developed out of the elementary pleasures and pains of sensation; by the coalescence into really complex but apparently single ideas of the "miniatures" or faint feelings which the repetition of sensations contemporaneously or in immediate succession tends to produce in cohering groups. His theory assumes the correspondence of mind and body, and is applied _pari passu_ to the formation of ideas from sensations, and of "compound vibratiuncules in the medullary substance" from the original vibrations that arise in the organ of sense.[46] The same general view was afterwards developed with much vigour and clearness on the psychical side alone by James Mill in his _Analysis of the Human Mind_. The whole theory has been persistently controverted by writers of the intuitional school, who (unlike Hartley) have usually thought that this derivation of moral sentiments from more primitive feelings would be detrimental to the authority of the former. The chief argument against this theory has been based on the early period at which these sentiments are manifested by children, which hardly allows time for association to produce the effects ascribed to it. This argument has been met in recent times by the application to mind of the physiological theory of heredity, according to which changes produced in the mind (brain) of a parent, by association of ideas or otherwise, tend to be inherited by his offspring; so that the development of the moral sense or any other faculty or susceptibility of existing man may be hypothetically carried back into the prehistoric life of the human race, without any change in the manner of derivation supposed. At present, however, the theory of heredity is usually held in conjunction with Darwin's theory of natural selection; according to which different kinds of living things in the course of a series of generations come gradually to be endowed with organs, faculties and habits tending to the preservation of the individual or species under the conditions of life in which it is placed. Thus we have a new zoological factor in the history of the moral sentiments; which, though in no way opposed to the older psychological theory of their formation through coalescence of more primitive feelings, must yet be conceived as controlling and modifying the effects of the law of association by preventing the formation of sentiments other than those tending to the preservation of human life. The influence of the Darwinian theory, moreover, has extended from historical psychology to ethics, tending to substitute "preservation of the race under its conditions of existence" for "happiness" as the ultimate end and standard of virtue. Entry: J
But in fact the outline of Paley's utilitarianism is to be found a generation earlier--in Gay's dissertation prefixed to Law's edition of King's _Origin of Evil_--as the following extracts will show:--"The idea of virtue is the conformity to a rule of life, directing the actions of all rational creatures with respect to each other's happiness; to which every one is always obliged.... Obligation is the necessity of doing or omitting something in order to be happy.... Full and complete obligation which will extend to all cases can only be that arising from the authority of God.... The will of God [so far as it directs behaviour to others] is the immediate rule or criterion of virtue ... but it is evident from the nature of God that he could have no other design in creating mankind than their happiness; and therefore he wills their happiness; therefore that my behaviour so far as it may be a means to the happiness of mankind should be such; so this happiness of mankind may be said to be the criterion of virtue once removed." Entry: 40
In 1711 Berkeley delivered his _Discourse on Passive Obedience_, in which he deduces moral rules from the intention of God to promote the general happiness, thus working out a theological utilitarianism, which may be compared with the later expositions of Austin and J.S. Mill. From 1707 he had been engaged as college tutor; in 1712 he paid a short visit to England, and in April 1713 he was presented by Swift at court. His abilities, his courtesy and his upright character made him a universal favourite. While in London he published his _Dialogues_ (1713), a more popular exposition of his new theory; for exquisite facility of style these are among the finest philosophical writings in the English language. In November he became chaplain to Lord Peterborough, whom he accompanied on the continent, returning in August 1714. He travelled again in 1715-1720 as tutor to the only son of Dr St George Ashe (?1658-1718, bishop successively of Cloyne, Clogher and Derry). In 1721, during the disturbed state of social relations consequent on the bursting of the South Sea bubble he published an _Essay towards preventing the Ruin of Great Britain_, which shows the intense interest he took in practical affairs. In the same year he returned to Ireland as chaplain to the duke of Grafton, and was made divinity lecturer and university preacher. In 1722 he was appointed to the deanery of Dromore, a post which seems to have entailed no duties, as we find him holding the offices of Hebrew lecturer and senior proctor at the university. The following year Miss Vanhomrigh, Swift's Vanessa, left him half her property. It would appear that he had only met her once at dinner. In 1724 he was nominated to the rich deanery of Derry, but had hardly been appointed before he was using every effort to resign it in order to devote himself to his scheme of founding a college in the Bermudas, and extending its benefits to the Americans. With infinite exertion he succeeded in obtaining from government a promise of £20,000, and after four years spent in preparation, sailed in September 1728, accompanied by some friends and by his wife, daughter of Judge Forster, whom he had married in the preceding month. Three years of quiet retirement and study were spent in Rhode Island, but it gradually became apparent that government would never hand over the promised grant, and Berkeley was compelled to give up his cherished plan. Soon after his return he published the fruits of his studies in _Alciphron, or the Minute Philosopher_ (1733), a finely written work in the form of dialogue, critically examining the various forms of free-thinking in the age, and bringing forward in antithesis to them his own theory, which shows all nature to be the language of God. In 1734 he was raised to the bishopric of Cloyne. The same year, in his _Analyst_, he attacked the higher mathematics as leading to freethinking; this involved him in a hot controversy. The _Querist_, a practical work in the form of questions on what would now be called social or economical philosophy, appeared in three parts, 1735, 1736, 1737. In 1744 was published the _Siris_, partly occasioned by the controversy as to the efficacy of tar-water in cases of small-pox, but rising far above the circumstance from which it took its rise, and revealing hidden depths in the Berkeleian metaphysics. In 1751 his eldest son died, and in 1752 he removed with his family to Oxford for the sake of his son George, who was studying there. He died suddenly in the midst of his family on the 14th of January 1753, and was buried in Christ Church, Oxford. Entry: BERKELEY
BURLAMAQUI, JEAN JACQUES (1694-1748), Swiss publicist, was born at Geneva on the 24th of June 1694. At the age of twenty-five he was designated honorary professor of ethics and the law of nature at the university of Geneva. Before taking up the appointment he travelled through France and England, and made the acquaintance of the most eminent writers of the period. On his return he began his lectures, and soon gained a wide reputation, from the simplicity of his style and the precision of his views. He continued to lecture for fifteen years, when he was compelled on account of ill-health to resign. His fellow-citizens at once elected him a member of the council of state, and he gained as high a reputation for his practical sagacity as he had for his theoretical knowledge. He died at Geneva on the 3rd of April 1748. His works were _Principes du droit naturel_ (1747), and _Principes du droit politique_ (1751). These have passed through many editions, and were very extensively used as text-books. Burlamaqui's style is simple and clear, and his arrangement of the material good. His fundamental principle may be described as rational utilitarianism, and in many ways it resembles that of Cumberland. Entry: BURLAMAQUI
Equal in importance to Martineau's work is Professor Sidgwick's _Methods of Ethics_ which appeared in 1874. The two works are alike in loftiness of outlook and in the fact that they are devoted to the re-examination of the nature of the moral consciousness to the exclusion of alien branches of inquiry. In most other respects they differ. Martineau is much more in sympathy with idealism than Sidgwick, whose work consists in a restatement from a novel and independent standpoint of the Utilitarian position. And Sidgwick has been far more successful than any other moral philosopher with the exception of T.H. Green and Bradley in founding a school of thought. Many of his most acute critics would be the first to admit how much they owe to his teaching. Chief among the more recent of these is G.E. Moore, whose book _Principia Ethica_ is an important original contribution to ethical thought. And although Dr Hastings Rashdall (_The Theory of Good and Evil_ Oxford, 1907) is not in agreement with Sidgwick's own particular type of hedonistic theory in his own philosophical position, he occupies a point of view somewhat similar to that of Sidgwick's main attitude of Rational Utilitarianism. Rashdall's two volumes exhibit also a welcome return on the part of English thought to the proper business of the moral philosopher--the examination of the nature of moral conduct. Other works, such as Professor L.T. Hobhouse's _Morals in Evolution_ or Professor E.A. Westermarck's _Origin and Development of the Moral Ideas_, testify to a continued interest in the history of morality and in the anthropological inquiries with which moral philosophy is closely connected. Entry: T
The _Letters_ contain a discussion of many of the principal problems in psychology and ethics. Bailey can hardly be classed as belonging either to the strictly empirical or to the idealist school, but his general tendency is towards the former. (1) In regard to method, he founds psychology entirely on introspection. He thus, to a certain extent, agrees with the Scottish school, but he differs from them in rejecting altogether the doctrine of mental faculties. What have been designated faculties are, upon his view, merely classified [v.03 p.0218] facts or phenomena of consciousness. He criticizes very severely the habitual use of metaphorical language in describing mental operations. (2) His doctrine of perception, which is, in brief, that "the perception of external things through the organs of sense is a direct mental act or phenomenon of consciousness not susceptible of being resolved into anything else," and the reality of which can be neither proved nor disproved, is not worked out in detail, but is supported by elaborate and sometimes subtle criticisms of all other theories. (3) With regard to general and abstract ideas and general propositions, his opinions are those of the empirical school, but his analysis frequently puts the matter in a new light. (4) In the theory of morals, Bailey is an advocate of utilitarianism (though he objects to the term "utility" as being narrow and, to the unthinking, of sordid content), and works out with great skill the steps in the formation of the "complex" mental facts involved in the recognition of duty, obligation, right. He bases all moral phenomena on five facts:--(1) Man is susceptible to pleasure (and pain); (2) he likes (or dislikes) their causes; (3) he desires to reciprocate pleasure and pain received; (4) he expects such reciprocation from others; (5) he feels more or less sympathy with the same feelings in his fellows (_Letters_, 3rd series). Entry: BAILEY