The Miscellaneous Writings and Speeches-2 [100]
a man has not SOME motives for consulting the happiness of other men; and he proceeds to set forth what those motives are--sympathy on all occasions, and the love of reputation on most occasions. This is the very doctrine which we have been maintaining against Mr Mill and the Westminster Reviewer. The principal charge which we brought against Mr Mill was, that those motives to which Mr Bentham ascribes so much influence were quite left out of consideration in his theory. The Westminster Reviewer, in the very article now before us, abuses us for saying, in the spirit, and almost in the words of Mr Bentham, that "there is a certain check to the rapacity and cruelty of men in their desire of the good opinion of others." But does this principle, in which we fully agree with Mr Bentham, go the length of the new "greatest happiness principle?" The question is, not whether men have SOME motives for promoting the greatest happiness, but whether the STRONGER motives be those which impel them to promote the greatest happiness. That this would always be the case if men knew their own worldly interests is the assertion of the Reviewer. As he expresses some doubt whether Mr Bentham has demonstrated this or not, we would advise him to set the point at rest by giving his own demonstration. The Reviewer has not attempted to give a general confirmation of the "greatest happiness principle;" but he has tried to prove that it holds good in one or two particular cases. And even in those particular cases he has utterly failed. A man, says he, who calculated the chances fairly would perceive that it would be for his greatest happiness to abstain from stealing; for a thief runs a greater risk of being hanged than an honest man. It would have been wise, we think, in the Westminster Reviewer, before he entered on a discussion of this sort, to settle in what human happiness consists. Each of the ancient sects of philosophy held some tenet on this subject which served for a distinguishing badge. The summum bonum of the Utilitarians, as far as we can judge from the passage which we are now considering, is the not being hanged. That it is an unpleasant thing to be hanged, we most willingly concede to our brother. But that the whole question of happiness or misery resolves itself into this single point, we cannot so easily admit. We must look at the thing purchased as well as the price paid for it. A thief, assuredly, runs a greater risk of being hanged than a labourer; and so an officer in the army runs a greater risk of being shot than a banker's clerk; and a governor of India runs a greater risk of dying of cholera than a lord of the bedchamber. But does it therefore follow that every man, whatever his habits or feelings may be, would, if he knew his own happiness, become a clerk rather than a cornet, or goldstick in waiting rather than governor of India? Nothing can be more absurd than to suppose, like the Westminster Reviewer, that thieves steal only because they do not calculate the chances of being hanged as correctly as honest men. It never seems to have occurred to him as possible that a man may so greatly prefer the life of a thief to the life of a labourer that he may determine to brave the risk of detection and punishment, though he may even think that risk greater than it really is. And how, on Utilitarian principles, is such a man to be convinced that he is in the wrong? "You will be found out."-- "Undoubtedly."--"You will be hanged within two years."--"I expect to be hanged within one year."--"Then why do you pursue this lawless mode of life?"--"Because I would rather live for one year with plenty of money, dressed like a gentleman, eating and drinking of the best, frequenting public places, and visiting a dashing mistress, than break stones on the road, or sit down to the loom, with the certainty of attaining a good old age. It is my humour. Are you answered?" A king, says the Reviewer again, would govern well, if he were wise, for fear of provoking his subjects to insurrection. Therefore the true happiness of a king