A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
A brief overview of the reading: One familiar way to think about the right thing to do is to ask what will produce the greatest amount of happiness for the greatest number of people. This way of thinking about morality finds its clearest expression in the philosophy of Jeremy Bentham (1748-1832). In his Introduction to the Principles of Morals and Legislation (1780), Bentham argues that the principle of utility should be the basis of morality and law, and by utility he understands whatever promotes pleasure and prevents pain. Is the principle of utility the right guide to all questions of right and wrong?
Chapter I. Of the Principle of Utility.
The opening to Bentham’s book establishes the central thesis of the book: pleasure and pain should guide our moral behavior:
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 to determine what we shall do;
Bentham then argues that it is not a subjective choice to base moral behavior on perceptions of pleasure and pain, but that we are compelled to do so:
They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. (p. 1)
The principle of utility is described as the evaluation of action according to its effect on the happiness of those who are affected by it. Bentham continues with a more detailed description:
By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered. (p. 2)
Thus Bentham dispels the idea that utility is limited to bodily pleasure. In Bentham’s view, the principle of utility can be applied to whole communities. Then, the interest (well-being) of the community is the sum of the interests of its members so government action is dictated by the principle of utility when, in total, it elevates happiness more than it diminishes it (p. 3).
To preempt his critics, Bentham asks whether one person’s sentiments should be used as a standard of right and wrong for other people or if each person’s sentiment “has the same privilege of being a standard to itself” (p. 6). He concludes that to impose one’s standard of right and wrong on others would be hostile to the rest of the global population.
