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Utilitarianism (also: utilism) is the idea that the moral worth of an action is determined solely by its utility in providing happiness or pleasure as summed among all sentient beings. It is thus a form of consequentialism, meaning that the moral worth of an action is determined by its outcome. The most influential contributors to this ideology were Jeremy Bentham and John Stuart Mill.

Utilitarianism was described by Bentham as "the greatest happiness or greatest felicity principle."[1] Utility, the good to be maximized, has been defined by various thinkers as happiness or pleasure (versus suffering or pain), although preference utilitarians define it as the satisfaction of preferences. It may be described as a life stance, with happiness or pleasure being of ultimate importance.

Utilitarianism can be characterised as a quantitative and reductionist approach to ethics. It can be contrasted with deontological ethics (which do not regard the consequences of an act as being a determinant of its moral worth) and virtue ethics (which focuses on character), as well as with other varieties of consequentialism.

In general usage, the term utilitarian refers to a somewhat narrow economic or pragmatic viewpoint. Philosophical utilitarianism, however, is a much broader view that encompasses all aspects of people's lives.


Jeremy Bentham by Henry William Pickersgill detail

Jeremy Bentham

The origins of utilitarianism are often traced as far back as the Greek philosopher Epicurus, but, as a specific school of thought, it is generally credited to Jeremy Bentham.[2] Bentham found pain and pleasure to be the only intrinsic values in the world: "nature has placed mankind under the governance of two sovereign masters, pain and pleasure."[1] From this, he derived the rule of utility: the good is whatever brings the greatest happiness to the greatest number of people.

Bentham's foremost proponent was James Mill, a significant philosopher in his day and the father of John Stuart Mill. The younger Mill was educated according to Bentham's principles, including transcribing and summarizing much of his father's work while still in his teens.[3]

In his famous work, Utilitarianism, the younger Mill argues that cultural, intellectual and spiritual pleasures are of greater value than mere physical pleasure because the former would be valued higher than the latter by competent judges. A competent judge, according to Mill, is anyone who has experienced both the lower pleasures and the higher. His famous quote found in Utilitarianism (book) was, "it is better to be a human dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied"[4] demonstrating Mill's distinction between higher and lower pleasures. He justified this distinction by the thought that "few human creatures would consent to be changed into any of the lower animals, for a promise of the fullest allowance of a beast's pleasures."[4] In distinguishing between types of pleasure, Mill distanced himself from Bentham, who famously said[5] that the child's game of push-pin is as good as poetry (assuming that the two bring equal quantities of pleasure).

Like Bentham's formulation, Mill's utilitarianism deals with pleasure and happiness. However John Stuart Mill made a clear distinction between happiness and pleasure; and made it evident that Weak Rule Utilitarianism was focused on maximising happiness rather than pleasure; for the naturalistic fallacy made it clear that what one desires and what is good are not always the same thing. For example a pleasure/desire may be to bully a lonely child, which may produce pleasure, however happiness comes from following virtues rather than desires.


The classic utilitarianism of Bentham and Mill influenced many other philosophers as well as the development of the broader concept of consequentialism. As a result, there now exist many different accounts of the good, and, therefore, many different types of consequentialism besides utilitarianism. Some philosophers[who?] Edward Westermarck The Origin and Development of the Moral Ideas 2 Vol. - reject the sole importance of well-being, arguing that there are intrinsic values other than happiness or pleasure, such as knowledge and autonomy.

Other past advocates of utilitarianism include the Chinese philosopher Mozi, William Godwin, and Henry Sidgwick. Modern-day advocates include R. M. Hare, Peter Singer and Torbjörn Tännsjö.

Up to and including John Stuart Mill, utilitarianism was mainly the province of practical reformers. The publication of Henry Sidgwick's The Methods of Ethics in 1874 can be viewed as the date utilitarianism began to be more commonly associated with academic philosophy.

Utilitarianism has been used as an argument for many different political views. In his essay On Liberty, as well as in other works, John Stuart Mill argues that utilitarianism requires that political arrangements satisfy the "liberty principle" (or harm principle), according to which "the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others."[6] Prevention of self-harm by other persons was considered expressly forbidden. Instead, Mill states that only persuasion can be rightfully used to prevent self-harm.

Ludwig von Mises advocated libertarianism using utilitarian arguments. Likewise, some Marxist philosophers have used utilitarianism as arguments for communism and socialism.

Types of Utilitarianism

Act v rule

Act utilitarianism states that, when faced with a choice, we must first consider the likely consequences of potential actions and, from that, choose to do what we believe will generate most pleasure. The rule utilitarian, on the other hand, begins by looking at potential rules of action. To determine whether a rule should be followed, he looks at what would happen if it were constantly followed. If adherence to the rule produces more happiness than otherwise, it is a rule that morally must be followed at all times. The distinction between act and rule utilitarianism is therefore based on a difference about the proper object of consequentialist calculation — specific to a case or generalized to rules.

Rule utilitarianism has been criticized for advocating general rules that will in some specific circumstances clearly decrease happiness if followed. Never to kill another human being may seem to be a good rule, but it could make self-defense against malevolent aggressors very difficult. Rule utilitarians add, however, that there are general exception rules that allow the breaking of other rules if such rule-breaking increases happiness, one example being self-defense. Critics argue that this reduces rule utilitarianism to act utilitarianism and makes rules meaningless. Rule utilitarians retort that rules in the legal system (i.e., laws) that regulate such situations are not meaningless. Self-defense is legally justified, while murder is not.

However, within rule utilitarianism there is a distinction between the strictness and absolutism of this particular branch of utilitarianism. Strong Rule Utilitarianism is an absolutist theory, which frames strict rules that apply for all people and all time and may never be broken. John Stuart Mill proposed Weak Rule utilitarianism, which posits that, although rules should be framed on previous examples that benefit society, it is possible, under specific circumstances, to do what produces the greatest happiness and break that rule. An example would be the Gestapo asking where your Jewish neighbours were; a strong rule utilitarian might say the "Do not lie" rule must never be broken, whereas a weak rule utilitarian would argue that to lie would produce the most happiness.

Rule utilitarianism should not be confused with heuristics (rules of thumb), but many act utilitarians agree that it makes sense to formulate certain rules of thumb to follow if they find themselves in a situation whose consequences are difficult, costly or time-consuming to calculate exactly. If the consequences can be calculated relatively clearly and without much doubt, however, the rules of thumb can be ignored.

Collapse of rule utilitarianism into act utilitarianism

It has been argued[7] that rule utilitarianism collapses into act utilitarianism, because for any given rule, in the case where breaking the rule produces more utility, the rule can be sophisticated by the addition of a sub-rule that handles cases like the exception. This process holds for all cases of exceptions, and so the 'rules' will have as many 'sub-rules' as there are exceptional cases, which, in the end, makes an agent seek out whatever outcome produces the maximum utility.[8]


Two-level utilitarianism states that one should normally use 'intuitive' moral thinking, in the form of rule utilitarianism, because it usually maximizes happiness. However there are some times when we must ascend to a higher 'critical' level of reflection in order to decide what to do, and must think as an act utilitarian would. Richard Hare supported this theory with his concept of the Archangel, which holds that if we were all 'archangels' we could be act utilitarians all the time as we would be able to perfectly predict consequences. However we are closer to 'proles' in that we are frequently biased and unable to foresee all possible consequence of our actions, and thus we require moral guidelines. When these principles clash we must attempt to think like an archangel to choose the right course of action.


Motive utilitarianism, first developed by Robert Adams (Journal of Philosophy, 1976), can be viewed either as a hybrid between act and rule or as a unique approach on its own terms. The motive approach attempts to deal realistically with how human beings actually function psychologically. We are indeed passionate, emotional creatures, we do much better with positive goals than with negative prohibitions, we long to be taken seriously, and so on and so forth. Motive utilitarianism proposes that our initial moral task is to inculcate within ourselves and others skills, inclinations, and mental focuses that are likely to be highly useful across the spectrum of real-world situations we are likely to face, rather than the hypothetical situations seemingly so common in philosophical publications (almost as if there were an unofficial rule against real-world examples; and motive utilitarianism is somewhat of a response to this). For example, similar to the 80-20 rule in business and entrepreneurship, we might be able to most improve the future prospects of sentient creatures if we do a large number of activities in open partnerships with others, rather than a few perfect things done privately.Two examples of motive utilitarianism in practice might be a gay person coming out of the closet and a politician publicly breaking with a war. In both cases, there is likely to be an initial surge of power and confidence, as well as a transitional period in which one is likely to be losing old friends before making new friends, and unpredictably so on both counts. Another example might be a doctor who is a skilled diagnostician. Such a physician is likely to spend most of his or her serious study time or continuing education time on current research, direct skills for running a successful practice, etc., and only occasionally return to first principles. That is, he or she will only occasionally do something of the sort as an interesting study in biochemistry, and then as much as a hobby as anything else.


Most utilitarian theories deal with producing the greatest amount of good for the greatest number of people. Negative utilitarianism (NU) requires us to promote the least amount of evil or harm, or to prevent the greatest amount of suffering for the greatest number. Proponents like Karl Popper, Christoph Fehige and Clark Wolf argue that this is a more effective ethical formula, since, they contend, the greatest harms are more consequential than the greatest goods. Karl Popper also referred to an epistemological argument: “It adds to clarity in the fields of ethics, if we formulate our demands negatively, i.e., if we demand the elimination of suffering rather than the promotion of happiness.” [9]. In the practical implementation of this idea the following versions can be distinguished:

1. R.N.Smart, an advocate of the utilitarian principle, was quick to suggest that the ultimate aim of NU would be to engender the quickest and least painful method of killing the entirety of humanity, as this ultimately would effectively minimize suffering. NU would seem to call for the destruction of the world even if only to avoid the pain of a pinprick [10].

2. Newer, moderate versions of NU do not attempt to minimize all kinds of suffering but only those kinds that are created by the frustration of preferences.[11] In most supporters of moderate NU the preference to survive is stronger than the wish to be freed from suffering, so that they refuse the idea of a quick and painless destruction of life. Some of them believe that, in time, the worst cases of suffering will be defeated and a world of minor suffering can be realized. The principal agents of this direction can be found in the environment of transhumanism and abolitionism (bioethics) [12].

Supporters of moderate NU who do not believe in the promises of technology would prefer a reduction of the world population (and in the extreme case an empty world). This seems to come down to the position of radical NU, but in moderate NU the world could only be sacrificed to prevent extreme suffering and not to avoid the pain of a pinprick. And from the claim that an empty world would be a preferable state of affairs, it does not follow that a political movement should be formed with the aim of achieving such a state of affairs. The latter would definitely (and in analogy to radical NU) be counterproductive. Pessimistic supporters of moderate NU therefore tend towards a retreat oriented way of living.

3. Finally there are theoreticians who see NU as a branch within classical utilitarianism, rather than an independent theory. This interpretation overlooks Derek Parfit's “Repugnant Conclusion[13]. NU is precisely characterized by overcoming this theoretical weakness of classical utilitarianism.

Average v total

Total utilitarianism advocates measuring the utility of a population based on the total utility of its members. According to Derek Parfit, this type of utilitarianism falls victim to the Repugnant Conclusion, whereby large numbers of people with very low but non-negative utility values can be seen as a better goal than a population of a less extreme size living in comfort. In other words, according to the theory, it is a moral good to breed more people on the world for as long as total happiness rises.[14]

Average utilitarianism, on the other hand, advocates measuring the utility of a population based on the average utility of that population. It avoids Parfit's repugnant conclusion, but causes other problems like the Mere Addition Paradox. For example, bringing a moderately happy person in a very happy world would be seen as an immoral act; aside from this, the theory implies that it would be a moral good to eliminate all people whose happiness is below average, as this would raise the average happiness[15]. Most utilitarians consider this type of argument as flawed or merely hypothetical, however, since a real-world society allowing the non-consensual elimination of people would inevitably create severe amounts of suffering and unhappiness.

Other species

Peter Singer MIT Veritas

Peter Singer

Peter Singer, along with many animal rights activists, has argued that the well-being of all sentient beings ought to be seriously considered. Singer suggests that rights are conferred according to the level of a creature's self-awareness, regardless of their species. He adds that humans tend to be speciesist (disciminatory against non-humans) in ethical matters. Bentham has made a similar argument.

This view may be contrasted with deep ecology, which holds that an intrinsic value is attached to all forms of life and nature. According to utilitarianism, most forms of life are unable to experience anything akin to pleasure or discomfort, and are therefore denied moral status. Thus, the moral value of organisms that do not experience pleasure or discomfort, or natural entities like a river, is only in the benefit they provide to sentient beings. Similarly, utilitarianism places no direct intrinsic value on biodiversity.

Combinations with other ethical schools

To overcome perceived shortcomings of both systems, several attempts have been made to reconcile utilitarianism with Kant's categorical imperative. James Cornman proposes that, in any given situation, we should treat as "means" as few people as possible and as "ends" as many as are consistent with those "means". He refers to this as the "Utilitarian Kantian Principle".

Other consequentialists may consider happiness an important consequence but argue in addition that consequences such as justice or equality should also be valued, regardless of whether or not they increase happiness.

Biological explanation

It has been suggested that sociobiology, the study of the evolution of human society, provides support for the utilitarian point of view. For example, in The Expanding Circle: Ethics and Sociobiology, the utilitarian philosopher Peter Singer argues that fundamentally utilitarian ethical reasoning has existed from the time primitive foraging bands had to cooperate, compromise, and make group decisions to survive. He elaborates: "In a dispute between members of a cohesive group of reasoning beings, the demand for a reason is a demand for a justification that can be accepted by the group as a whole." Thus, consideration of others' interests has long been a necessary part of the human experience. Singer believes that reason now compels the equal consideration of all people's interests:

"If I have seen that from an ethical point of view I am just one person among the many in my society, and my interests are no more important, from the point of view of the whole, than the similar interests of others within my society, I am ready to see that, from a still larger point of view, my society is just one among other societies, and the interests of members of my society are no more important, from that larger perspective, than the similar interests of members of other societies… Taking the impartial element in ethical reasoning to its logical conclusion means, first, accepting that we ought to have equal concern for all human beings."

This conclusion – that everybody's interests should be considered equally when making decisions – is a core tenet of utilitarianism.

Singer elaborates that viewing oneself as equal to others in one's society and at the same time viewing one's society as fundamentally superior to other societies may cause an uncomfortable cognitive dissonance. This is the sense in which he means that reason may push people to accept a broader utilitarian stance. Critics (e.g., Binmore 2005) point out that this cognitive dissonance is apparently not very strong, since people often knowingly ignore the interests of faraway societies quite similar to their own. They also note that the "ought" of the quoted paragraph applies only to someone who has already accepted the premise that all societies are equally important. Singer has responded that his argument in Expanding the Circle wasn't intended to provide a complete philosophical justification for a utilitarian categorical imperative, but merely to provide a plausible explanation for how some people come to accept utilitarianism.

Criticism and defense

Aggregating utility

John Rawls gives a critique of Utilitarianism in A Theory Of Justice that rejects the idea that the happiness of two distinct persons could be meaningfully counted together. He argues that this entails treating a group of many as if it were a single sentient entity, mistakenly ignoring the separation of consciousness.[16] Animal Rights advocate Richard Ryder calls this the 'boundary of the individual', through which neither pain nor pleasure may pass.[17] Thus the aggregation of utility becomes futile as both pain and happiness are intrinsic to and inseparable from the consciousness in which they are felt, rendering impossible the task of adding up the various pleasures of multiple individuals.

However, it should be noted that the apparent separation and consistency of individual consciousness, which is both a strong human intuition and an implicit premise in this critique, is itself a subject of debate and criticism in the philosophy of mind.

One defense to this criticism can be made by asking the simple question: who must figure out the exact sum of all individuals' happiness? No objectively calculated measure of aggregate happiness is necessary nor useful in this case. To doubt the ability (for someone) to add up individuals' feelings, is to suggest that there necessarily is someone (a person, a bunch of persons, or computers) whose job is to figure out that sum, before a related social decision can be made. If there were such "someone", the situation would be analogous to a centrally-planned economy, where a few socialist bureaucrats constantly struggle to figure out what and how much goods to produce for the people.[18]

Predicting consequences

Daniel Dennett uses the case of the Three Mile Island accident as an example of the difficulty in calculating happiness.[19] Was the near-meltdown that occurred at this nuclear power plant a good or a bad thing (according to utilitarianism)? He points out that its long-term effects on nuclear policy would be considered beneficial by many and might outweigh the negative consequences. His conclusion is that it is still too early, 37 years after the event, for utilitarianism to weigh all the evidence and reach a definite conclusion. Utilitarians note that utilitarianism seems to be the unspoken principle used by both advocates and critics of nuclear power. That something cannot be determined at the moment is common in science and frequently resolved with later advancements.

Utilitarians, however, are not required to have perfect knowledge; indeed, certain knowledge of consequences is impossible because consequences are in the unexperienced future. Utilitarians simply try their best to maximise happiness (or other forms of utility) and, to do this, make their best estimates of the consequences. If the consequences of a decision are particularly unclear, it may make sense to follow an ethical rule that promoted the most utility in the past. Utilitarians also note that people trying to further their own interests frequently run into situations in which the consequences of their decisions are very unclear. This does not mean, however, that they are unable to make a decision; much the same applies to utilitarianism.

Anthony Kenny argues against utilitarianism on the grounds that determinism is either true or false: if it is true, we have no choice over our actions; if it is false, the consequences of our actions are unpredictable, not least because they depend upon the actions of others whom we cannot predict.[20]

Importance of intentions

Utilitarianism has been criticised for looking only at the results of actions, not at the desires or intentions that motivate them, which many consider important, too. An action intended to cause harm but that inadvertently causes good would be judged equal to the good result of an action done with the best intentions. Many utilitarians argue that utilitarianism applies not only to results but also to desires and dispositions, praise and blame, and rules, institutions and punishment. Bad intentions may cause harm (to the agent and to others) even if they do not result in bad acts. Once this is recognised, supporters argue that utilitarianism becomes a much more complex, and rich, moral theory, and may align far more closely with our moral intuitions.

Furthermore, many utilitarians view morality as a personal guide rather than a means to judge the actions of other people, or actions already performed: morality is something you look at before deciding what to do. In this sense, intentions are all that matter, because the consequences cannot be known with certainty until the decision is made.

One philosopher to take this view is Henry Sidgwick, in his main work The Methods of Ethics (1874).

Human rights

Utilitarians argue that justification of slavery, torture or mass murder would require unrealistically large benefits to outweigh the direct and extreme suffering to victims. Utilitarianism would also require the indirect impact of social acceptance of inhumane policies to be taken into consideration, and general anxiety and fear could increase for all if human rights are commonly ignored.

Act and rule utilitarians differ in how they treat human rights themselves. Under rule utilitarianism, a human right can easily be considered a moral rule. Act utilitarians, on the other hand, do not accept human rights as moral principles in and of themselves, but that does not mean that they reject them altogether: first, most act utilitarians, as explained above, would agree that acts such as enslavement and genocide always cause great unhappiness and very little happiness; second, human rights could be considered rules of thumb so that, although torture might be acceptable under some circumstances, as a rule it is immoral; and, finally, act utilitarians often support human rights in a legal sense because utilitarians support laws that cause more good than harm.

Lack of convincing proof

Another criticism of utilitarianism is that it is not proven, either by science or by logic, to be the correct ethical system. Supporters claim that this is common to all ethical schools, and indeed the system of logic itself, and will always remain so unless the problem of the regress argument, or at least the is-ought problem, is satisfactorily resolved. It might instead be argued that almost all political arguments about a future society use an unspoken utilitarian principle, all sides claiming that their proposed solution is the one that increases human happiness the most.

Mill's argument for utilitarianism holds that pleasure is the only thing desired and that, therefore, pleasure is the only thing desirable. Critics argue that this is like saying that things visible are things seen, or that the only things audible are things heard. A thing is "visible" if it can be seen and "desirable" if it ought to be desired. Thus the word "desirable" presupposes an ethical theory: we cannot infer what is desirable from what is desired. This criticism, however, reads the word "desirable" as "able to be desired" rather than "worth being desired", and does not take into account the moral assessment that must take place to categorise something as "desirable", which does not occur when categorising the same thing as "visible" or "audible".

Individual interests vs. a greater sum of lesser interests

Critics have also asked why one should follow utilitarianism instead of ethical egoism. The legal system might punish behavior that harms others, but this incentive is not active in a situation where one can personally gain by breaking it without punishment. One egoist, however, may propose means to maximise self-interest that conflict with the means proposed by another egoist. As a result, self-interest behooves them to compromise with one another to avoid conflict. The means proposed may incidentally coincide with those prescribed by utilitarianism, but the foundational ethical imperative would not, of course, be utilitarian.

Another reason for an egoist to become a utilitarian was proposed by Peter Singer in Practical Ethics. He presents the paradox of hedonism, which holds that, if your only goal in life is personal happiness, you will never be happy: you need something to be happy about. One goal that Singer feels is likely to bring about personal happiness is the desire to improve the lives of others; that is, to make others happy. This argument is similar to the one for virtue ethics.

Infinitarian paralysis

Some modern cosmology theories predict an infinite Universe.[21] Philosopher Nick Bostrom claims that in an infinite universe there is an infinite number of planets and each of them has "non‐zero chance of giving rise to intelligent life". According to the philosopher, this means that in infinite universe there is (with probability of one) an infinite number of intelligent beings and therefore an infinite amount of pain and pleasure. However, we can affect only finite amount of pain and pleasure. Yet an infinite quantity can not be changed by adding or subtracting a finite quantity.[22]

According to Nick Bostrom, this means that "every possible act of ours therefore has the same net effect on the total amount of good and bad in a canonically infinite world: none whatsoever."[22] He further states that we can not use an ethical theory that, combined with current best scientific guesses, means it is always ethically indifferent what we do.[22]

Reasons why utilitarianism may remain useful include that the effects of actions might not be finite[23], the limitation to the possible utility on a single planet [24], and the argument that while the universe might be infinite, its mass, number of planets, useful energy and hence possible intelligent life all appear to be finite.[25]

Karl Marx's criticisms

Karl Marx, in Das Kapital, writes:

Not even excepting our philosopher, Christian Wolff, in no time and in no country has the most homespun commonplace ever strutted about in so self-satisfied a way. The principle of utility was no discovery of Bentham. He simply reproduced in his dull way what Helvétius and other Frenchmen had said with esprit in the 18th century. To know what is useful for a dog, one must study dog-nature. This nature itself is not to be deduced from the principle of utility. Applying this to man, he that would criticise all human acts, movements, relations, etc., by the principle of utility, must first deal with human nature in general, and then with human nature as modified in each historical epoch. Bentham makes short work of it. With the driest naiveté he takes the modern shopkeeper, especially the English shopkeeper, as the normal man. Whatever is useful to this queer normal man, and to his world, is absolutely useful. This yard-measure, then, he applies to past, present, and future. The Christian religion, e.g., is "useful," "because it forbids in the name of religion the same faults that the penal code condemns in the name of the law." Artistic criticism is "harmful," because it disturbs worthy people in their enjoyment of Martin Tupper, etc. With such rubbish has the brave fellow, with his motto, "nulla dies sine line!," piled up mountains of books.[26]

Marx's accusation is twofold. In the first place, he says that the theory of utility is true by definition and thus does not really add anything meaningful. For Marx, a productive inquiry would have to investigate what sorts of things are good for people—that is, what our nature, alienated under capitalism, really is. Second, he says that Bentham fails to take account of the changing character of people, and hence the changing character of what is good for them. This criticism is especially important for Marx, because he believed that all important statements were contingent upon particular historical conditions.

Marx argues that human nature is dynamic, so the concept of a single utility for all humans is one-dimensional and not useful. When he decries Bentham's application of the 'yard measure' of now to 'the past, present and future', he decries the implication that society, and people, have always been, and will always be, as they are now; that is, he criticizes essentialism. As he sees it, this implication is conservatively used to reinforce institutions he regarded as reactionary. Just because in this moment religion has some positive consequences, says Marx, doesn't mean that viewed historically it isn't a regressive institution that should be abolished.

Marx's criticism is more a criticism of Bentham's views (or similar views) of utility, than utilitarianism itself. Utilitarians would not deny that different things make different people happy, and that what promotes happiness changes over time. Neither would utilitarians deny the importance of investigations into what promotes utility.

Marx's criticism applies to all philosophy that does not take explicit account of the movement of history (against dialectics). While he is right that all things change, and that it is necessary to take account of this when making practical judgements, this doesn't mean that it isn't useful to have a theory that gives some means to evaluate those changes themselves.

Also, utilitarianism was originally developed as a challenge to the status quo. The demand that everyone count for one, and one only, was anathema to the elitist society of Victorian Britain.

Although Marx criticized utilitarianism, some Marxist philosophers have used utilitarian principles as arguments for political socialism.

The Wittgensteinian Critique

Contemporary philosophers such as Matthew Ostrow have critiqued utilitarianism from a distinctly Wittgensteinian perspective. According to these philosophers, utilitarians have expanded the very meaning of pleasure to the point of linguistic incoherence. The utilitarian groundlessly places pleasure as his or her first principle, and in doing so subordinates the value of asceticism, self-sacrifice or any other "secondary" desire. Of course, the utilitarian will deny this contention altogether, claiming that ascetics also seek pleasure, but have merely chosen an alternative path in which to achieve it.

Yet such an argument is implicitly tautological ("What is it that people want? Pleasure. But what is pleasure? What people want."). The utilitarian therefore has no ultimate justification for primarily valuing pleasure, other than to say that "this is the way it should be." In this critique, utilitarianism is thus ultimately reduced to a form of dishonest ethical intuitionism, unable to recognize or acknowledge its own groundlessness.

Criticism of other schools

A criticism of Kantianism is levelled by R. M. Hare in Could Kant Have Been a Utilitarian? Hare argues that a number of different ethical positions could fit with Kant's description of his Categorical Imperative.

See also


  1. 1.0 1.1 AN INTRODUCTION TO THE PRINCIPLES OF MORALS AND LEGISLATION, Jeremy Bentham, 1789 (“printed” in 1780, “first published” in 1789, “present Edition is a careful reprint of 'A New Edition, corrected by the Author,' which was published in 1823.") See Chapter I: On principle of Utility.
  2. Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge, p. 28. ISBN 0-415-22094-7 "It was Hume and Bentham who then reasserted most strongly the Epicurean doctrine concerning utility as the basis of justice."
  3. Mill, John Stuart. 'On Liberty', ed. Himmelfarb. Penguin Classics, 1974, Ed.'s introduction, p.11.
  4. 4.0 4.1 John Stuart Mill Utilitarianism Chapter II: What Utilitarianism is. Citata: „Few human creatures would consent to changed into any of the lower animals for a promise of the fullest allowance of a beast pleasures“
  5. Bentham, Jeremy, The Rationale of Reward (London: Robert Heward, 1830), p. 206
  6. Mill, John Stuart. 'On Liberty', ed. Himmelfarb. Penguin Classics, 1974, 'Introductory' of main text, p. 68.
  7. David Lyons, Forms and Limits of Utilitarianism, 1965.
  8. Allen Habib (2008), "Promises", in the Stanford Encyclopedia of Philosophy.
  9. Karl R.Popper, The Open Society and its Enemies, London 1945
  10. The pinprick argument
  11. Fabian Fricke - Verschiedene Versionen des negativen Utilitarismus
  12. Open Directory - Negative Utilitarianism
  13. Stanford Encyclopedia of Philosophy: The Repugnant Conclusion Authors: Jesper Ryberg, Torbjörn Tännsjö, Gustaf Arrhenius
  14. Stanford Encyclopedia of Philosophy: Repugnant Conclusion
  15. Shaw, William H. Contemporary Ethics: taking account of utilitarianism. Oxford: Blackwell Publishers Inc., 1999. pp. 31-35
  16. Rawls, John A Theory Of Justice. Harvard University Press, 1971. pp. 22-27
  17. Ryder, Richard D. Painism: A Modern Morality. Centaur Press, 2001. pp. 27-29
  18. J. H. Burns, Utilitarianism and Democracy, The Philosophical Quarterly, Vol. 9, No. 35 (Apr., 1959), pp. 168-171
  19. Dennett, Daniel (1995), Darwin's Dangerous Idea, Simon & Schuster, ISBN 0-684-82471-X.
  20. Anthony Kenny What I Believe p75–80
  21. NASA: WMAP's Universe - Is the Universe Infinite?, Foundations of Big Bang Cosmology
  22. 22.0 22.1 22.2 Nick Bostrom - The infinitarian challenge to aggregative ethics (2008)
  23. Argument to Act Utilitarianism “infiniarian paralysis”, retrieved 29 Dec 2009
  24. millongenerations
  25. The Universe Might Last Forever, Astronomers Say, but Life Might Not, New York Times, Jan 1, 2002, Ultimate fate of the universe, Rüdiger Vaas: DARK ENERGY AND LIFE’S ULTIMATE FUTURE, arXiv:physics/0703183v1
  26. Das Kapital Volume I Chapter 24 endnote 50

References and further reading

  • Cornman, James, et al. Philosophical Problems and Arguments - An Introduction, 4th edition Indianapolis, IN: Hackett Publishing Co., 1992.
  • Glover, Jonathan, Causing Death and Saving Lives, Penguin Books, 1977. A good example of a broadly utilitarian approach. See esp. the last two chapters on war and moral distance.
  • Harwood, Sterling, "Eleven Objections to Utilitarianism," in Louis P. Pojman, ed., Moral Philosophy: A Reader, Indianapolis, IN: Hackett Publishing Co., 2003), and in Sterling Harwood, ed., Business as Ethical and Business as Usual, Wadsworth Publishing Co., 1996, Chapter 7.
  • Lyons, David, "Forms and Limits of Utilitarianism". Oxford: Oxford University Press, 1965.
  • Martin, Michael, "A Utilitarian Kantian Principle," Philosophical Studies, (with H. Ruf), 21, 1970, pp. 90–91.
  • Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge, p. 28. ISBN 0-415-22094-7
  • Silverstein, Harry S. A Defence of Cornman’s Utilitarian Kantian Principle, Philosophical Studies (Dordrecht u.a.) 23, 212–215. 1972
  • Singer, Peter. The Expanding Circle: Ethics and Sociobiology, New York: Farrar, Straus & Giroux, 1981. [ISBN 0-374-15112-1]
  • Singer, Peter. Practical Ethics, 2nd edition, Cambridge: Cambridge University Press, 1993. [ISBN 0-521-43971-X]
  • Stokes, Eric. The English Utilitarians and India, Clarendon Press, 1963. [ASIN B0026QQ5GE]
  • Sumner, L. Wayne, Abortion: A Third Way, Princeton, NJ: Princeton University Press.

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