This book presents a new interpretation of the principle of utility in moral and political theory based on the writings of the classical utilitarians from Hume to J.S. Mill. Discussion of utility in writers such as Adam Smith, William Paley and Jeremy Bentham is included.

The main objective of Rawls’ Political Liberalism was to explain how a workable theory of justice can be established and sustained within a society that is marked by reasonable pluralism. In order to meet this end, Rawls introduces the following three concepts: political conception of justice, public reason, andoverlapping consensus. By relying on these three concepts, Rawls presents his two principles of justice as a two stage process. In the first stage, the two principles of justice are presented as a (...) freestanding political conception justified solely by public reason. In the second stage, individuals engage in overlapping consensus which enables them to find additional supporting reasons for the political conception of justice from their own comprehensive doctrine. According to Rawls, even classical utilitarianism can support his two principles of justice by participating in overlapping consensus. However, Samuel Scheffler thinks that this is impossible. Scheffler’s argument relies on the fact that classical utilitarianism is decisively rejected by the initial contracting parties of the original position. Iargue that Scheffler misconceives the main purpose of the original position and that his argument doesn’t show that it is impossible for classical utilitarianism to participate in overlapping consensus. (shrink)

The main objective of Rawls’ Political Liberalism was to explain how a workable theory of justice can be established and sustained within a society that is marked by reasonable pluralism. In order to meet this end, Rawls introduces the following three concepts: political conception of justice, public reason, andoverlapping consensus. By relying on these three concepts, Rawls presents his two principles of justice as a two stage process. In the first stage, the two principles of justice are presented as a (...) freestanding political conception justified solely by public reason. In the second stage, individuals engage in overlapping consensus which enables them to find additional supporting reasons for the political conception of justice from their own comprehensive doctrine. According to Rawls, even classical utilitarianism can support his two principles of justice by participating in overlapping consensus. However, Samuel Scheffler thinks that this is impossible. Scheffler’s argument relies on the fact that classical utilitarianism is decisively rejected by the initial contracting parties of the original position. Iargue that Scheffler misconceives the main purpose of the original position and that his argument doesn’t show that it is impossible for classical utilitarianism to participate in overlapping consensus. (shrink)

The essential core of the argument from analogy is that just as it is rational from the perspective of individual persons to maximize their net level of satisfaction, So also it is rational from the perspective of everyone to maximize over the entire set of satisfactions. I argue that the objections of rawls, Gauthier, And nozick to this argument can be answered, And that this argument provides a foundation for classical utilitarianism.

There are many forms of utilitarianism, and the development of the theory has continued in recent years. I shall not survey these forms here, nor take account of the numerous refinements found in contemporary discussions. My aim is to work out a theory of justice that represents an alternative to utilitarian thought generally and so to all of these different versions of it. I believe that the contrast between the contract view and utilitarianism remains essentially the same in (...) all these cases. Therefore I shall compare justice as fairness with familiar variants of intuitionism, perfectionism, and utilitarianism in order to bring out the underlying differences in the simplest way. With this end in mind, the kind of utilitarianism I shall describe here is the strict classical doctrine which receives perhaps its clearest and most accessible formulation in Sidgwick. The main idea is that society is rightly ordered, and therefore just, when its major institutions are arranged so as to achieve the greatest net balance of satisfaction summed over all the individuals belonging to it.9.. (shrink)

This paper argues that Henry Sidgwick’s account of the relationship between the right and the good, as well as his theory of the good are still undervalued in many respects. An applied section illustrates the practical significance of this finding. In cases in which shooting down a passenger plane can save a greater number of people on the ground, and no other relevant considerations apply, the passengers should desire their own destruction—not only to promote the general good, but also in (...) order to reach the only good they can still secure for themselves: giving their inevitable deaths a positive meaning. This utilitarian position regarding some one-versus-the-many cases has been overlooked in the German Supreme Court ruling on the destruction of 9/11 airplanes in 2006. (shrink)

An outline of the historical development of ideas of utility and consequences in the history of ethics in the 18th century.

This first comprehensive account of the utilitarians' historical thought intellectually resituates their conceptions of philosophy and politics, at a time when the past acquired new significances as both a means and object of study. Drawing on published and unpublished writings - and set against the intellectual backdrops of Scottish philosophical history, German and French historicism, romanticism, positivism, and the rise of social science and scientific history - Callum Barrell recovers the depth with which Jeremy Bentham, James Mill, George Grote, and (...) John Stuart Mill thought about history as a site of philosophy and politics. He argues that the utilitarians, contrary to their reputations as ahistorical and even antihistorical thinkers, developed complex frameworks in which to learn from and negotiate the past, inviting us to rethink the foundations of their ideas, as well as their place in - and relationship to - nineteenth-century philosophy and political thought. (shrink)

This paper points out a number of long-standing objections to Mill’s theory of the good and shows how exactly Sidgwick’s more detailed approach can avoid these pitfalls. In particular, critics have always insisted that (i) Mill’s "proof" of utilitarianism represents a naturalistic fallacy, and that (ii) his qualitative hedonism is inconsistent. Sidgwick’s "ideal element" of the good allows him to avoid these charges, and sheds new light on the assumption that the 'hedonism' of classical utilitarianism is a (...) purely naturalistic concept. Instead, it has to be understood as a label for the modern, liberal notion of the individual good as opposed to the universal or utilitarian good. (shrink)

Classical utilitarianism is very demanding and entails some counter-intuitive implications in moral dilemmas such as the trolley problem in deontological ethics and the repugnant conclusion in population ethics. This article presents how one specific modification of utilitarianism can avoid these counter-intuitive implications. In this modified utilitarian theory, called ‘discounted’ or ‘mild’ utilitarianism, people have a right to discount the utilities of others, under the condition that people whose utility is discounted cannot validly complain against such discounting. (...) A complaint made by a utility discounted person is not valid if either the existence of the discounting people in that option is in a specific sense necessary or the existence of the discounted person is in a sense not necessary. According to mild utilitarianism, we should choose the option that maximizes the total validly discounted or complaint-free discounted utility, i e. the sum of everyone’s utility minus the complaint-free discounts. As there are two conditions that make a complaint invalid, this right to discount can be translated into two versions: the right to bodily autonomy and the right to procreation autonomy. The former right relates to the mere means principle in deontological ethics, the latter right is useful in avoiding the repugnant conclusion problem in population ethics. The possibility of democratically imposing an upper bound on the permissible amount of discounting is discussed. (shrink)

Among the most surprising claims in The Methods of Ethics is Sidgwick’s assertion that his key ethical axioms are corroborated by Kant. This article analyses Sidgwick’s claim that his axioms of justice and benevolence closely correspond to particular features in Kant. I shall argue that his claim of agreement with Kant was a serious overstatement. In particular, the restrictions which Sidgwick places on his acceptance of Kant’s universal law formula of the categorical imperative (FUL) seem to call into question whether (...) the alleged convergence with the axiom of justice has a solid basis. Further, Sidgwick seemed unaware of a crucial aspect of Kant’s conception of the humanity formula that constitutes a substantial divide between their views on benevolence. The upshot is that the divide between Kantian and Sidgwickian ethics appears deeper than Sidgwick seemed to realize. This analysis is confirmed by Sidgwick’s famous worries regarding freedom and the existence of God in Kant’s work. (shrink)

Excerpt from Utilitarianism The following reprint is from Bentham's Introduction to the Principles of Morals and Legislation. This is one of his most important and characteristic works. The first edition was printed in 1780, and published in 1789. "A New Edition, corrected by the Author" was published in 1823. This ex-explains the different styles observable in the footnotes. Bentham's early writing was lucid and direct, his later writing was somewhat turbid and much involved. This reprint comprises the first two (...) chapters of Bentham's work. Two or three footnotes, of no present importance or application, have been omitted. For the sake of convenience two very long footnotes to the second chapter have been printed as appendices. A title had to be selected for the reprint, and Utilitarianism has been chosen. There is no danger of its being confused with the larger work of John Stuart Mill. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Act Utilitarianism has traditionally been regarded as the view that you should always perform the action that will bring about the greatest possible excess of happiness over unhappiness or, if there is no such alternative, the least possible excess of unhappiness over happiness.1 Following Rawls, I shall call this the classical principle. An alternative which Rawls calls the average principle is the view that you should always do the thing that will bring about the highest possible average happiness (...) level. Rawls, Rescher and Broad2 regard the average principle as superior to the classical principle, and there are considerable grounds for supposing that Mill accepted the average principle.3 Smart favours the classical position but confesses that if someone doesn't feel the same way, he doesn't know how to argue with him.4. (shrink)

Two essays on utilitarianism, written from opposite points of view, by J. J. C. Smart and Bernard Williams. In the first part of the book Professor Smart advocates a modern and sophisticated version of classical utilitarianism; he tries to formulate a consistent and persuasive elaboration of the doctrine that the rightness and wrongness of actions is determined solely by their consequences, and in particular their consequences for the sum total of human happiness. In Part II Bernard Williams (...) offers a sustained and vigorous critique of utilitarian assumptions, arguments and ideals. He finds inadequate the theory of action implied by utilitarianism, and he argues that utilitarianism fails to engage at a serious level with the real problems of moral and political philosophy, and fails to make sense of notions such as integrity, or even human happiness itself. This book should be of interest to welfare economists, political scientists and decision-theorists. (shrink)

This chapter offers a concise discussion of classic utilitarianism which is the prototypical moral doctrine of the utilitarian family. It starts with an analysis of the classic utilitarian criterion of rightness, gives an overview over its virtues and vices, and suggests an overall assessment of its adequacy as a theory of morality. Furthermore, it briefly discusses whether classic utilitarianism holds promise as a philosophy for doing business.

Utilitarianism - a philosophy based on the principle of the greatest happiness for the greatest number of people - has been hugely influential over the past two centuries. Beyond ethics or morality, utilitarian assumptions and arguments abound in modern economic and political life, especially in public policy. An understanding of utilitarianism is indeed essential to any understanding of contemporary society. "Understanding Utilitarianism" presents utilitarianism very much as a living tradition. The book begins with a summary of (...) the classical utilitarianism of the eighteenth and nineteenth centuries. Subsequent chapters trace the development of the central themes of utilitarian thought over the twentieth century, covering such questions as: What is happiness? Is happiness the only valuable thing? Is utilitarianism about acts or rules or institutions? Is utilitarianism unjust, or implausibly demanding, or impractical? and Where might utilitarianism go in the future? (shrink)

This essay offers a revisionist defense of classical utilitarianism from an infamous objection to it, which is derived from American science fiction writer, Ursula Le Guin’s, short story, “The Ones Who Walk Away from Omelas.” To that effect, the reply takes inspiration from Le Guin and John Stuart Mill in appealing to the natural law theoretical concept of conscience. I argue that a conscientious utilitarian ethic can escape Le Guin’s objection more satisfactorily than other popular utilitarian ethics. Along (...) the way, this essay discusses at length conscience and its place in moral epistemology, both as it occurs in the natural law tradition and in Mill. The natural law account of conscience is defended and Mill’s account is critiqued. Consequently, this paper also provides an interesting synthesis of utilitarianism with natural law ethics. (shrink)

Utilitarianism may well be the most influential secular ethical theory in the world today. It is also one of the most controversial. It clashes, or is widely thought to clash, with many conventional moral views, and with human rights when they are seen as inviolable. Would it, for example, be right to torture a suspected terrorist in order to prevent an attack that could kill and injure a large number of innocent people? In this Very Short Introduction Peter Singer (...) and Katarzyna de Lazari-Radek provide an authoritative account of the nature of utilitarianism, from its nineteenth-century origins, to its justification and its varieties. Considering how utilitarians can respond to objections that are often regarded as devastating, they explore the utilitarian answer to the question of whether torture can ever be justified. They also discuss what it is that utilitarians should seek to maximize, paying special attention to the classical utilitarian view that only pleasure or happiness is of intrinsic value. Singer and de Lazari-Radek conclude by analysing the continuing importance of utilitarianism in the world, indicating how it is a force for new thinking on contemporary moral challenges like global poverty, the treatment of animals, climate change, reducing the risk of human extinction, end-of-life decisions for terminally-ill patients, and the shift towards assessing the success of government policies in terms of their impact on happiness. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable. (shrink)

This edition of _Utilitarianism_ supplements the text of Mill’s classic essay with 58 related remarks carefully selected from Mill’s other writings, ranging from his treatise on logic to his personal correspondence. In these remarks, Mill comments on specific passages of _Utilitarianism_, elaborates on topics he handles briefly in _Utilitarianism_, and discusses additional aspects of his moral thought. Short introductory comments accompany the related remarks, and an editor’s introduction provides an overview of _Utilitarianism_ crafted specifically to enhance accessibility for first-time readers (...) of the essay. (shrink)

Classical utilitarianism attempts to reduce the moral significance of the individual to something more basic: the value of the individual is seen as fully grounded in considerations of utility maximization. This paper criticizes this aspect of utilitarianism and tries to do so through an appeal to considerations that would be acceptable to one who embraces utilitarianism. First, an example is developed in which (1) a pair of mutually exclusive actions each yield infinite utility; (2) neither action (...) can be said to yield more utility than the other, and (3) one of the actions is clearly preferable. This provides a case in which the moral significance of the individual cannot be fully reduced to considerations of utility maximizing features of the action. A second example, developed along the lines of the first example, involves only finite utilities. (shrink)

This volume presents a comprehensive statement in defense of the doctrine known as classical, hedonistic utilitarianism. It is presented as a viable alternative in the search for a moral theory and the claim is defended that we need such a theory. The book offers a distinctive approach and some quite controversial conclusions. Torbjorn Tannsjo challenges the assumption that hedonistic utilitarianism is at variance with common sense morality particularly as viewed through the perspective of the modern feminist moral (...) critique. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 31, Number 1, April 2005, pp. 63-92 Utilitarianism with a Humean Face ELIZABETH ASHFORD Introduction There is a long-standing debate over whether or not Hume's moral theory1 should be viewed as some version of utilitarianism.2 Among opponents of a utilitarian reading, many contrast the subtlety and psychological plausibility of Hume's account of morality with what they take to be utilitarianism's failure both to (...) capture the complexity of morality and to be suited to the nature of human beings.3 Geoffrey Sayre-McCord is, in my view, one of the most incisive and forceful advocates of this position.4 He interprets Hume as an exponent of what he calls the "Bauhaus theory" of ethics. The Bauhaus theory avoids a commitment to a single overarching moral principle by which to solve all moral questions. On this view, the virtues are each well-suited to solving a particular problem which we find collectively salient when we take up the general point of view, " and different problems may demand dramatically different, sometimes incompatible solutions" (282). Sayre-McCord contrasts this with what he considers the overly systematic nature of utilitarianism, which identifies traits as virtues solely on the grounds of their tendency to realise or promote well-being. In addition, he contrasts the Bauhaus theory, which "portrays morality's demands as grounded in the expansive interests and affections, generous and not, of real people looking for... solutions to problems they face," with what he takes to be utilitarianism's psychological implausibility. The question of whether Hume's moral theory should be viewed as a version of utilitarianism will, of course, largely depend on how utilitarianism is defined. It is important to separate utilitarianism's key tenets from claims that have come to Elizabeth Ashford is Lecturer in Moral Philosophy, University of St. Andrews, Edgecliffe, The Scores, St Andrews, KY16 9AL, United Kingdom, e-mail: [email protected] 64 Elizabeth Ashford he associated with the theory but that do not follow from these tenets. My discussion of whether Hume's moral theory is utilitarian will focus on Sayre-McCord's argument that "no version of utilitarianism... sits comfortably as an interpretation of Hume." One of the strengths of Sayre-McCord's argument is that he bases it on the most uncontentious and ecumenical account of utilitarianism's core tenets. He argues that there are three ways in which a theory may fail to qualify as utilitarian, and that Hume's theory fails on all three counts: (i) a theory might rely on neither actual nor expected utility as the determinants of evaluation; or (ii) it might not take into account all the consequences for everyone affected; or (iii) it might not take utility to be a single measure of interpersonal value. I will argue that Hume's account of morality adheres to the first two tenets that Sayre-McCord rightly identifies as definitive of utilitarianism, welfarism and impartiality. This means that Hume's theory is a version of what Thomas Scanlon calls "philosophical utilitarianism, " according to which "all that counts morally is the well-being of individuals, no one of whom is singled out as counting for more than the others."5 By showing that Hume's account is a version of philosophical utilitarianism I hope to demonstrate that a moral theory's adherence to these two fundamental tenets of utilitarianism is compatible with its having considerable complexity and psychological plausibility. I will then argue that Hume also takes welfare to be "a single measure of interpersonal value," and so also adheres to what Sayre-McCord takes to be essential to the third tenet of utilitarianism. I will argue, contra Sayre-McCord, that Hume's account of the moral point of view is based on the interests of all, rather than the interests of each seriatim (as on contractualist accounts) or the individual selfinterest of the participants (as on Hobbesian contractarian accounts). Admittedly, though, Hume shows no commitment to maximizing the net sum total of welfare. Such a commitment has come to be viewed as definitive of classical utilitarianism. In fact, as I will argue, Hume does not seriously address the problem of interpersonal conflicts... (shrink)

Available from UMI in association with The British Library. Requires signed TDF. ;The thesis consists in the development and application of an ideal utilitarian moral theory. ;In chapter one, classical Mental State and modern Desire theories of prudential value are rejected. In chapter two, perfectionism is rejected and an alternative ideal utilitarian Objective List theory is set out. In chapter three, it is argued that prudential rationality requires maximization and temporal neutrality. The aggregation and incommensurability of values is discussed. (...) In chapter four, it is argued that value alone gives rise to grounding reasons for action; the only values are prudential values; we are required to be personally as well as temporally neutral; moral rationality is maximizing. A problem arising when a certain form of incommensurability is combined with the notion of maximizing expected utility is examined. In chapter five, an intrapersonally indirect form of moral theory is defended. ;In the second, practical part of the thesis, the theory developed in the first part is applied to two moral problems: vegetarianism and future generations. In chapter six, the conclusion is that utilitarianism requires us to eat non-intensively-reared meat and to abstain from intensively reared meat. In chapter seven, population problems arising from Derek Parfit's work are considered in the light of the theory. (shrink)

Richard Brandt is one of the most eminent and influential of contemporary moral philosophers. His work has been concerned with how to justify what is good or right not by reliance on intuitions or theories about what moral words mean but by the explanation of moral psychology and the description of what it is to value something, or to think it immoral. His approach thus stands in marked contrast to the influential theories of John Rawls. The essays reprinted in this (...) collection span a period of almost 30 years and include many classic pieces in metaethical and normative ethical theory. The collection is aimed at both those moral philosophers familiar with Brandt's work and at those philosophers who may be largely unfamiliar with his work. The latter group will be struck by the lucid unpretentious style and the cumulative weight of Brandt's contributions to topics that remain at the forefront of moral philosophy. (shrink)

The classical utilitarian legacy of Jeremy Bentham, J. S. Mill, James Mill, and Henry Sidgwick has often been charged with both theoretical and practical complicity in the growth of British imperialism and the emerging racialist discourse of the nineteenth century. But there has been little scholarly work devoted to bringing together the conflicting interpretive perspectives on this legacy and its complex evolution with respect to orientalism and imperialism. This volume, with contributions by leading scholars in the field, represents the (...) first attempt to survey the full range of current scholarly controversy on how the classical utilitarians conceived of 'race' and the part it played in their ethical and political programs, particularly with respect to such issues as slavery and the governance of India. The book both advances our understanding of the history of utilitarianism and imperialism and promotes the scholarly debate, clarifying the major points at issue between those sympathetic to the utilitarian legacy and those critical of it. (shrink)

Utilitarianism could still be a viable moral and political theory, although an emphasis on justice as distributing burdens and benefits has hidden this from current conversations. The traditional counterexamples prove that we have good grounds for rejecting classical, aggregative forms of consequentialism. A nonaggregative, liberal form of utilitarianism is immune to this rejection. The cost is that it cannot adjudicate when the basic needs of individuals or groups are in conflict. Cases like this must be solved by (...) other methods. This is not a weakness in liberal utilitarianism, on the contrary. The theory clarifies what we should admit to begin with: that ethical doctrines do not have universally acceptable solutions to all difficult problems or hard cases. The theory also reminds us that not all problems are in this sense difficult or cases hard. We could alleviate the plight of nonhuman animals by reducing meat eating. We could mitigate climate change and its detrimental effects by choosing better ways of living. These would imply that most people’s desire satisfaction would be partly frustrated, but liberal utilitarianism holds that this would be justified by the satisfaction of the basic needs of other people and nonhuman animals. (shrink)

Drawing extensively on Bentham's unpublished civil and distributive law writings, classical and recent Bentham scholarship, and contemporary work in moral and political philosophy, Kelly here presents the first full-length exposition and sympathetic defense of Bentham's unique utilitarian theory of justice. Kelly shows how Bentham developed a moderate welfare-state liberal theory of justice with egalitarian leanings, the aim of which was to secure the material and political conditions of each citizen's pursuit of the good life in cooperation with each other. (...) A striking and original addition to the growing literature on Bentham's legal and political thought, this incisive study also makes a valuable contribution to contemporary political philosophy. (shrink)

The word utiliarianism was coined by Jeremy Bentham in 1781 in a letter to friend in which he said: "A new religion would be an odd sort of thing without a name." While the doctrine never quite became a religion, its thesis, as expressed by Mill in the first essay in this volume-that the good and right are to be defined as that which promotes happiness-became the dominant naturalistic theory of the nineteenth century and provided the moral basis for (...) class='Hi'>classical liberalism. (shrink)

_Utilitarianism_ is a classic work of ethical theory, arguably the most persuasive and comprehensible presentation of this widely influential position. While he didn’t invent utilitarianism, John Stuart Mill offered its clearest expression and strongest defense, and he expanded the theory to account for the variety in quality that we find among pleasures and pains. The complete text of the 1871 edition is included, along with selections from Jeremy Bentham’s An Introduction to the Principles of Morals and Legislation. Andrew Bailey’s (...) detailed introduction examines the context of Mill’s writing and offers guidelines on how to read the text accurately and critically. The complete text of the 1871 edition of _Utilitarianism_ is presented here, with footnote annotations added to clarify unfamiliar references and terminology for the student reader. A detailed introduction by the editor is divided into brief digestible parts discussing the context of the text and offering guidelines on how to read it accurately and critically. This edition has its origin in the acclaimed _Broadview Anthology of Social and Political Thought_ and adheres to the anthology’s format and high standard of accuracy and accessibility. (shrink)

_Utilitarianism_ is a classic work of ethical theory, arguably the most persuasive and comprehensible presentation of this widely influential position. Mill argues that it is pleasure and pain that ought to guide our decision-making&and not the pleasure and pain of any one person or group, but the summative experience of all who are affected by our actions. While he didn’t invent utilitarianism, Mill offered its clearest expression and strongest defense, and expanded the theory to account for the variety in (...) quality that we find among specific pleasures and pains. Today, Mill’s version of the “Greatest Happiness Principle” is a standard premise in many moral arguments within the academy and in practical ethical and political deliberation. The complete text of the 1871 edition of _Utilitarianism_ is presented here, with footnote annotations added to clarify unfamiliar references and terminology for the student reader. A detailed introduction by the editor is divided into brief digestible parts discussing the context of the text and offering guidelines on how to read it accurately and critically. This edition has its origin in the acclaimed _Broadview Anthology of Social and Political Thought_ and adheres to the anthology’s format and high standard of accuracy and accessibility. (shrink)

_Utilitarianism_ is a classic work of ethical theory, arguably the most persuasive and comprehensible presentation of this widely influential position. Mill argues that it is pleasure and pain that ought to guide our decision-making&and not the pleasure and pain of any one person or group, but the summative experience of all who are affected by our actions. While he didn’t invent utilitarianism, Mill offered its clearest expression and strongest defense, and expanded the theory to account for the variety in (...) quality that we find among specific pleasures and pains. Today, Mill’s version of the “Greatest Happiness Principle” is a standard premise in many moral arguments within the academy and in practical ethical and political deliberation. The complete text of the 1871 edition of _Utilitarianism_ is presented here, with footnote annotations added to clarify unfamiliar references and terminology for the student reader. A detailed introduction by the editor is divided into brief digestible parts discussing the context of the text and offering guidelines on how to read it accurately and critically. This edition has its origin in the acclaimed _Broadview Anthology of Social and Political Thought_ and adheres to the anthology’s format and high standard of accuracy and accessibility. (shrink)

The classical utilitarian legacy of Jeremy Bentham, J. S. Mill, James Mill, and Henry Sidgwick has often been charged with both theoretical and practical complicity in the growth of British imperialism and the emerging racialist discourse of the nineteenth century. But there has been little scholarly work devoted to bringing together the conflicting interpretive perspectives on this legacy and its complex evolution with respect to orientalism and imperialism. This volume, with contributions by leading scholars in the field, represents the (...) first attempt to survey the full range of current scholarly controversy on how the classical utilitarians conceived of 'race' and the part it played in their ethical and political programs, particularly with respect to such issues as slavery and the governance of India. The book both advances our understanding of the history of utilitarianism and imperialism and promotes the scholarly debate, clarifying the major points at issue between those sympathetic to the utilitarian legacy and those critical of it. (shrink)

This article considers the relationship between utilitarianism and the ethics of Early Buddhism and classical Indian Mahāyāna Buddhism. Section 2 discusses normative ethics. I argue (i) that Early Buddhist ethics is not utilitarian and (ii) that despite the many similarities between utilitarianism and Mahāyāna ethics, it is at best unclear whether Mahāyāna ethics is consequentialist in structure. Section 2 closes by reconstructing the Buddhist understanding of well-being and contrasting it to hedonism. -/- Section 3 focuses on applied (...) ethics. I suggest that two major choice-points for the Buddhist are, first, whether to accept the doctrine of rebirth and, second, whether to adopt a pessimistic or tentatively optimistic reading of Buddhist axiology. I assess the implications of the possible resulting views for various topics in applied ethics, including cause prioritization, global health and poverty, animal welfare, existential risk, space colonization, and human biomedical enhancement, comparing Buddhist answers to contemporary utilitarian positions on these issues. Along the way, I also argue against the pessimistic reading of Buddhist axiology and in favor of a moral-patient-affecting, rather than totalist, understanding of Buddhist population ethics. (shrink)