Exam 12: Jeremy Bentham

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -According to Bentham, the principle of utility is appropriately applied to:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham refers to the sources of pleasure and pain that can be used as a means of enforcing a law or rule of conduct as:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham claims that nature has placed mankind under two sovereign masters:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Concerning the relationship between morality and theology, Bentham claims that:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham claims that of the four sanctions of pain and pleasure, the most fundamental is:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -In Bentham's view, pleasure and pain determine what we will do, but not what we ought to do.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -According to Bentham, considerations of pain and pleasure determine:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham claims that a calculation concerning pleasures and pains should be performed prior to every action or legislative operation.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham claims that the principle of utility is correct because God commands us to follow it.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham claims that actions are right or wrong in virtue of:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -The principle of sympathy and antipathy approves or disapproves of certain actions simply because men find themselves disposed to approve or disapprove of them.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -According to Bentham, different pleasures and pains differ in their intensity and duration.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Write an essay critically examining the principle of utility as the supreme principle of morality. What is the principle, and how would one go about applying it? Do you think the principle of utility is correct? Why or why not?

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham asserts that to call an action right simply means that it conforms to the principle of utility.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -What is the principle of sympathy and antipathy, as Bentham describes it? What objections does Bentham raise to the principle? Do you think they are good ones? Defend your answer.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -Bentham insists that the ultimate cause of any act is:

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -How does Bentham think that we should go about deciding how to behave in our everyday lives? Do you find this to be a plausible method of making moral decisions? Why or why not?

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -How do we go about measuring utility, in Bentham's view? To what extent does he think that utilitarian calculations should play a role in our everyday lives? Do you agree with his view?

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -The principle of utility approves of actions insofar as they augment the happiness of the affected parties.

Jeremy Bentham: An Introduction to the Principles of Morals and Legislation Bentham endorses both a descriptive and a normative version of hedonism, the view that the human good is pleasure and absence of pain. According to the descriptive version, all human actions are performed for the sake of obtaining pleasure and avoiding pain. According to the normative version, what we ought to do is determined solely by considerations of pleasure and pain. As a development of this normative thesis, Bentham goes on to endorse the principle of utility, the claim that an action is right when it tends to add to the sum total of the pleasures of those affected, where this "sum" is conceived of as the total amount of pleasure minus the total amount of pain. Bentham claims that the words right and wrong can have no other meaning than that laid out by the principle of utility, and that alternative moral theories usually end up invoking utilitarian considerations. Nonetheless, Bentham admits that the principle of utility cannot be directly proved, because it is the foundational principle from which ethical arguments begin. Bentham critiques the rival "principle of sympathy and antipathy" according to which an action is right if and only if one approves of it. This principle, Bentham objects, is really no principle at all, for a principle is supposed to tell us when our attitudes are justified, but the principle of sympathy and antipathy merely assumes in advance that our attitudes have such justification. Taking the principle of utility as established, Bentham concludes with a discussion of how we are to apply it. He distinguishes four sources of pleasure and pain: physical, political, moral, and religious. He then discusses the various ways in which pleasures and pains can be quantitatively different. Determining our moral obligations requires weighing various pleasures and pains against each other, and seeking the greatest balance between them. Bentham notes that we needn't perform such calculations every time we act, but insists that we should always keep them in the back of our mind. -The principle of sympathy and antipathy states that: