§ 1.

If, instead of proposing it as the rule of human conduct, Bentham had simply assumed “greatest happiness” to be the creative purpose, his position would have been tenable enough. Almost all men do in one way or other assert the same. There have indeed been times when such a faith was far from universal. Had the proposition been made before Simeon Stylites on the top of his column, he would very likely have demurred to it. Probably the Flagellants of the thirteenth century may have thought otherwise. And even now it is possible that the Fakeers of India hold a contrary opinion. But, whilst it may be true that a savage asceticism attributes to the Deity a barbarity equal to its own, and conceives him as delighting in human sacrifices; whilst it may be true that amongst ourselves the same notion yet lingers, under the form of occasional fasts and penances; still there are few if any amongst civilized people who do not agree that human well-being is in accordance with the Divine will. The doctrine is taught by all our religious teachers; it is assumed by every writer on morality: we may therefore safely consider it as an admitted truth.

It is one thing, however, to hold that greatest happiness is the creative purpose, and a quite different thing to hold that greatest happiness should be the immediate aim of man. It has been the fatal error of the expediency-philosophers to confound these positions. They have not observed that the truth has two sides, a Divine side and a human side; and that it matters much to us which we look at. Greatest Happiness and Morality, are the face and obverse of the same fact; what Edition: current; Page: [67] is written on the one surface is beyond our interpretation: what is written on the other we may read easily enough.

Or dropping metaphor, and speaking in philosophical language, we may say that it is for us to ascertain the conditions by conforming to which this greatest happiness may be attained. Not to put trust in guesses: not to do this or that, because we think it will be beneficial: but to find out what really is the line of conduct that leads to the desired end. For unquestionably there must be in the nature of things some definite and fixed pre-requisites to success. Man is a visible, tangible entity, having properties. In the circumstances that surround him there are certain unchanging necessities. Life is dependent upon the fulfilment of specific functions; and happiness is a particular kind of life. Surely then if we would know how, in the midst of these appointed circumstances, the being Man must live, so as to achieve the result—greatest happiness, we ought first to determine what the essential conditions are. If we solve the problem, it can only be by consulting these and submitting ourselves to them. To suppose that we may, in ignorance or disregard of them, succeed by some hap-hazard speculation, is sheer folly. Only in one way can the desideratum be reached. What that one way is must depend upon the fundamental necessities of our position. And if we would discover it, our first step must be to ascertain those necessities.