John Stuart Mill: On Bentham and Coleridge (excerpt, part 2)

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It would be most unjust to Bentham to surmise (as narrow-minded and passionate adversaries are apt in such cases to do) that this picture of human nature was copied from himself; that all those constituents of humanity which he rejected from his table of motives, were wanting in his own breast. The unusual strength of his early feelings of virtue, was, as we have seen, the original cause of all his speculations; and a noble sense of morality, and especially of justice, guides and pervades them all. But having been early accustomed to keep before his mind's eye the happiness of mankind (or rather of the whole sentient world), as the only thing desirable in itself, or which rendered anything else desirable, he confounded all disinterested feelings which he found in himself, with the desire of general happiness: just as some religious writers, who loved virtue for its own sake as much perhaps as men could do, habitually confounded their love of virtue with their fear of hell. It would have required greater subtlety than Bentham possessed, to distinguish from each other, feelings which, from long habit, always acted in the same direction; and his want of imagination prevented him from reading the distinction, where it is legible enough, in the hearts of others.

Accordingly, he has not been followed in this grand oversight by any of the able men who, from the extent of their intellectual obligations to him, have been regarded as his disciples. They may have followed him in his doctrine of utility, and in his rejection of a moral sense as the test of right and wrong: but while repudiating it as such, they have, with Hartley, acknowledged it as a fact in human nature; they have endeavoured to account for it, to assign its laws: nor are they justly chargeable either with undervaluing this part of our nature, or with any disposition to throw it into the background of their speculations. If any part of the influence of this cardinal error has extended itself to them, it is circuitously, and through the effect on their minds of other parts of Bentham's doctrines.

Sympathy, the only disinterested motive which Bentham recognized, he felt the inadequacy of, except in certain limited cases, as a security for virtuous action. Personal affection, he well knew, is as liable to operate to the injury of third parties, and requires as much to be kept under government, as any other feeling whatever: and general philanthropy, considered as a motive influencing mankind in general, he estimated at its true value when divorced from the feeling of duty -- as the very weakest and most unsteady of all feelings. There remained, as a motive by which mankind are influenced, and by which they may be guided to their good, only personal interest. Accordingly, Bentham's idea of the world is that of a collection of persons pursuing each his separate interest or pleasure, and the prevention of whom from jostling one another more than is unavoidable, may be attempted by hopes and fears derived from three sources -- the law, religion and public opinion. To these three powers, considered as binding human conduct, he gave the name of sanctions: the political sanction, operating by the rewards and penalties of the law; the religious sanction, by those expected from the Ruler of the Universe; and the popular, which he characteristically calls also the moral sanction, operating through the pains and pleasures arising from the favour or disfavour of our fellow-creatures.

Such is Bentham's theory of the world. And now, in a spirit neither of apology nor of censure, but of calm appreciation, we are to inquire how far this view of human nature and life will carry any one: -- how much it will accomplish in morals, and how much in political and social philosophy: what it will do for the individual, and what for society.

It will do nothing for the conduct of the individual, beyond prescribing some of the more obvious dictates of worldly prudence, and outward probity and beneficence. There is no need to expatiate on the deficiencies of a system of ethics which does not pretend to aid individuals in the formation of their own character. which recognizes no such wish as that of self culture, we may even say no such power, as existing in human nature; and if it did recognize, could furnish little assistance to that great duty, because it overlooks the existence of about half of the whole number of mental feelings which human beings are capable of, including all those of which the direct objects are states of their own mind.

Morality consists of two parts. One of these is self-education; the training, by the human being himself, of his affections and will. That department is a blank in Bentham's system. The other and co-equal part, the regulation of his outward actions, must be altogether halting and imperfect without the first; for how can we judge in what manner many an action will affect even the worldly interests of ourselves or others, unless we take in, as part of the question, its influence on the regulation of our, or their, affections and desires? A moralist on Bentham's principles may get as far as this, that he ought not to slay, burn, or steal; but what will be his qualifications for regulating the nicer shades of human behaviour, or for laying down even the greater moralities as to those facts in human life which tend to influence the depths of the character quite independently of any influence on worldly circumstances -- such, for instance, as the sexual relations, or those of family in general, or any other social and sympathetic connexions of an intimate kind? The moralities of these questions depend essentially on considerations which Bentham never so much as took into the account; and when he happened to be in the right, it was always, and necessarily, on wrong or insufficient grounds.

It is fortunate for the world that Bentham's taste lay rather in the direction of jurisprudential than of properly ethical inquiry. Nothing expressly of the latter kind has been published under his name, except the Deontology -- a book scarcely ever, in our experience, alluded to by any admirer of Bentham without deep regret that it ever saw the light. We did not expect from Bentham correct systematic views of ethics, or a sound treatment of any question the moralities of which require a profound knowledge of the human heart; but we did anticipate that the greater moral questions would have been boldly plunged into, and at least a searching criticism produced of the received opinions; we did not expect that the petite morale almost alone would have been treated, and that with the most pedantic minuteness, and on the quid pro quo principles which regulate trade. The book has not even the value which would belong to an authentic exhibition of the legitimate consequences of an erroneous line of thought; for the style proves it to have been so entirely rewritten, that it is impossible to tell how much or how little of it is Bentham's. The collected edition, now in progress, will not, it is said, include Bentham's religious writings; these, although we think most of them of exceedingly small value, are at least his, and the world has a right to whatever light they throw upon the constitution of his mind. But the omission of the Deontology would be an act of editorial discretion which we should seem entirely justifiable.

If Bentham's theory of life can do so little for the individual, what can it do for society?

It will enable a society which has attained a certain state of spiritual development, and the maintenance of which in that state is otherwise provided for, to prescribe the rules by which it may protect its material interests. It will do nothing (except sometimes as an instrument in the hands of a higher doctrine) for the spiritual interests of society; nor does it suffice of itself even for the material interests. That which alone causes any material interests to exist, which alone enables any body of human beings to exist as a society, is national character: that it is, which causes one nation to succeed in what it attempts, another to fail; one nation to understand and aspire to elevated things, another to grovel in mean ones; which makes the greatness of one nation lasting, and dooms another to early and rapid decay. The true teacher of the fitting social arrangements for England, France, or America, is the one who can point out how the English, French or American character can be improved, and how it has been made what it is. A philosophy of laws and institutions, not founded on a philosophy of national character, is an absurdity. But what could Bentham's opinion be worth on national character? How could he, whose mind contained so few and so poor types of individual character, rise to that higher generalization? All he can do is but to indicate means by which, in any given state of the national mind, the material interests of society can be protected; saving the question, of which others must judge, whether the use of those means would have, on the national character, any injurious influence.

We have arrived, then, at a sort of estimate of what a philosophy like Bentham's can do. It can teach the means of organizing and regulating the merely business part of the social arrangements. Whatever can be understood or whatever done without reference to moral influences, his philosophy is equal to; where those influences require to be taken into account, it is at fault. He committed the mistake of supposing that the business part of human affairs was the whole of them; all at least that the legislator and the moralist had to do with. Not that he disregarded moral influences when he perceived them; but his want of imagination, small experience of human feelings, and ignorance of the filiation and connexion of feelings with one another, made this rarely the case.


In the brief view which we have been able to give of Bentham's philosophy, it may surprise the reader that we have said so little about the first principle of it, with which his name is more identified than with anything else; the “principle of utility,” or, as he afterwards named it, “the greatest-happiness principle.” It is a topic on which much were to be said, if there were room, or if it were in reality necessary for the just estimation of Bentham. On an occasion more suitable for a discussion of the metaphysics of morality, or on which the elucidations necessary to make an opinion on so abstract a subject intelligible could be conveniently given, we should be fully prepared to state what we think on this subject. At present we shall only say, that while, under proper explanations, we entirely agree with Bentham in his principle, we do not hold with him that all right thinking on the details of morals depends on its express assertion. We think utility, or happiness, much too complex and indefinite an end to be sought except through the medium of various secondary ends, conceding which there may be, and often is, agreement among persons who differ in their ultimate standard; and about which there does in fact prevail a much greater unanimity among thinking persons, than might be supposed from their diametrical divergence on the great questions of moral metaphysics. As mankind are much more nearly of one nature, than of one opinion about their own nature, they are more easily brought to agree in their intermediate principles, vera illa et media axiomata, as Bacon says, than in their first principles: and the attempt to make the bearings of actions upon the ultimate end more evident than they can be made by referring them to the intermediate ends, and to estimate their value by a direct reference to human happiness, generally terminates in attaching most importance, not to those effects which are really the greatest, but to those which can most easily be pointed to and individually identified. Those who adopt utility as a standard can seldom apply it truly except through the secondary principles; those who reject it, generally do no more than erect those secondary principles into first principles. It is when two or more of the secondary principles conflict, that a direct appeal to some first principle becomes necessary; and then commences the practical importance of the utilitarian controversy; which is, in other respects, a question of arrangement and logical subordination rather than of practice; important principally in a purely scientific point of view, for the sake of the systematic unity and coherency of ethical philosophy. It is probable, however, that to the principle of utility we owe all that Bentham did; that it was necessary for him to find a first principle which he could receive as self-evident, and to which he could attach all his other doctrines as logical consequences: that to him systematic unity was an indispensable condition of his confidence in his own intellect. And there is something further to be remarked. Whether happiness be or be not the end to which morality should be referred -- that it be referred to an end of some sort, and not left in the dominion of vague feeling or inexplicable internal conviction, that it be made a matter of reason and calculation, and not merely of sentiment, is essential to the very idea of moral philosophy; is, in fact, what renders argument or discussion on moral questions possible. That the morality of actions depends on the consequences which they tend to produce, is the doctrine of rational persons of all schools; that the good or evil of those consequences is measured solely by pleasure or pain, is all of the doctrine of the school of utility, which is peculiar to it.

In so far as Bentham's adoption of the principle of utility induced him to fix his attention upon the consequences of actions as the consideration determining their morality, so far he was indisputably in the right path: though to go far in it without wandering, there was needed a greater knowledge of the formation of character, and of the consequences of actions upon the agent's own frame of mind, than Bentham possessed. His want of power to estimate this class of consequences, together with his want of the degree of modest deference which, from those who have not competent experience of their own, is due to the experience of others on that part of the subject, greatly limit the value of his speculations on questions of practical ethics.

He is chargeable also with another error, which it would be improper to pass over, because nothing has tended more to place him in opposition to the common feelings of mankind, and to give to his philosophy that cold, mechanical and ungenial air which characterizes the popular idea of a Benthamite. This error, or rather one-sidedness, belongs to him not as a utilitarian, but as a moralist by profession, and in common with almost all professed moralists, whether religious or philosophical: it is that of treating the moral view of actions and characters, which is unquestionably the first and most important mode of looking at them, as if it were the sole one: whereas it is only one of three, by all of which our sentiments towards the human being may be, ought to be, and without entirely crushing our own nature cannot but be, materially influenced. Every human action has three aspects: its moral aspect, or that of its right and wrong; its aesthetic aspect, or that of its beauty; its sympathetic aspect, or that of its loveableness. The first addresses itself to our reason and conscience; the second to our imagination; the third to our human fellow-feeling. According to the first, we approve or disapprove; according to the second, we admire, or despise; according to the third, we love, pity or dislike. The morality of an action depends on its foreseeable consequences; its beauty, and its loveableness, or the reverse, depend on the qualities which it is evidence of. Thus, a lie is wrong, because its effect is to mislead, and because it tends to destroy the confidence of man in man; it is also mean, because it is cowardly -- because it proceeds from not daring to face the consequences of telling the truth -- or at best is evidence of want of that power to compass our ends by straightforward means, which is conceived as properly belonging to every person not deficient in energy or in understanding. The action of Brutus in sentencing his sons was right, because it was executing a law essential to the freedom of his country, against persons of whose guilt there was no doubt: it was admirable, because it evinced a rare degree of patriotism, courage and self-control; but there was nothing loveable in it; it affords either no presumption in regard to loveable qualities, or a presumption of their deficiency. If one of the sons had engaged in the conspiracy from affection for the other, his action would have been loveable, though neither moral nor admirable. It is not possible for any sophistry to confound these three modes of viewing an action; but it is very possible to adhere to one of them exclusively, and lose sight of the rest. Sentimentality consists in setting the last two of the three above the first; the error of moralists in general, and of Bentham, is to sink the two latter entirely. This is pre-eminently the case with Bentham: he both wrote and felt as if the moral standard ought not only to be paramount (which it ought), but to be alone; as if it ought to be the sole master of all our actions, and even of all our sentiments; as if either to admire or like, or despise or dislike a person for any action which neither does good nor harm, or which does not do a good or a harm proportioned to the sentiment entertained, were an injustice and a prejudice. He carried this so far, that there were certain phrases which, being expressive of what he considered to be this groundless liking or aversion, he could not bear to hear pronounced in his presence. Among these phrases were those of good and bad taste. He thought it an insolent piece of dogmatism in one person to praise or condemn another in a matter of taste: as if men's likings and dislikings, on things in themselves indifferent, were not full of the most important inferences as to every point of their character; as if a person's tastes did not show him to be wise or a fool, cultivated or ignorant, gentle or rough, sensitive or callous, generous or sordid, benevolent or selfish, conscientious or depraved.

Connected with the same topic are Bentham's peculiar opinions on poetry. Much more has been said than there is any foundation for, about his contempt for the pleasures of imagination, and for the fine arts. Music was throughout life his favourite amusement; painting, sculpture and the other arts addressed to the eye, he was so far from holding in any contempt, that he occasionally recognizes them as means employable for important social ends; though his ignorance of the deeper springs of human character prevented him (as it prevents most Englishmen) from suspecting how profoundly such things enter into the moral nature of man, and into the education both of the individual and of the race. But towards poetry in the narrower sense, that which employs the language of words, he entertained no favour. Words, he thought, were perverted from their proper office when they were employed in uttering anything but precise logical truth. He says, somewhere in his works, that, “quantity of pleasure being equal, push-pin is as good as poetry” -- but this is only a paradoxical way of stating what he would equally have said of the things which he most valued and admired. Another aphorism is attributed to him, which is much more characteristic of his view of this subject: “All poetry is misrepresentation.” Poetry, he thought, consisted essentially in exaggeration for effect: in proclaiming some one view of a thing very emphatically, and suppressing all the limitations and qualifications. This trait of character seems to us a curious example of what Mr. Carlyle strikingly calls “the completeness of limited men.” Here is a philosopher who is happy within his narrow boundary as no man of indefinite range ever was: who flatters himself that he is so completely emancipated from the essential law of poor human intellect, by which it can only see one thing at a time well, that he can even turn round upon the imperfection and lay a solemn interdict upon it. Did Bentham really suppose that it is in poetry only that propositions cannot be exactly true, cannot contain in themselves all the limitations and qualifications with which they require to be taken when applied to practice? We have seen how far his own prose propositions are from realizing this Utopia: and even the attempt to approach it would be incompatible not with poetry merely, but with oratory, and popular writing of every kind. Bentham's charge is true to the fullest extent; all writing which undertakes to make men feel truths as well as see them, does take up one point at a time, does seek to impress that, to drive that home, to make it sink into and colour the whole mind of the reader or hearer. It is justified in doing so, if the portion of truth which it thus enforces be that which is called for by the occasion. All writing addressed to the feelings has a natural tendency to exaggeration; but Bentham should have remembered that in this, as in many things, we must aim at too much, to be assured of doing enough.

From the same principle in Bentham came the intricate and involved style, which makes his later writings books for the student only, not the general reader. It was from his perpetually aiming at impracticable precision. Nearly all his earlier and many parts of his later writings, are models, as we have already observed, of light, playful and popular style: a Benthamiana might be made of passages worthy of Addison or Goldsmith. But in his later years and more advanced studies, he fell into a Latin or German structure of sentence, foreign to the genius of the English language. He could not bear, for the sake of clearness and the reader's ease, to say, as ordinary men are content to do, a little more than the truth in one sentence, and correct it in the next. The whole of the qualifying remarks which he intended to make, he insisted upon imbedding as parentheses in the very middle of the sentence itself. And thus the sense being so long suspended, and attention being required to the accessory ideas before the principal idea had been properly seized, it became difficult, without some practice, to make out the train of thought. It is fortunate that so many of the most important parts of his writings are free from this defect. We regard it as a reductio ad absurdum of his objection to poetry. In trying to write in a manner against which the same objection should not lie, he could stop nowhere short of utter unreadableness, and after all attained no more accuracy than is compatible with opinions as imperfect and one-sided as those of any poet or sentimentalist breathing. Judge then in what state literature and philosophy would be, and what chance they would have of influencing the multitude, if his objection were allowed, and all styles of writing banished which would not stand his test.

We must here close this brief and imperfect view of Bentham and his doctrines; in which many parts of the subject have been entirely untouched, and no part done justice to, but which at least proceeds from an intimate familiarity with his writings, and is nearly the first attempt at an impartial estimate of his character as a philosopher, and of the result of his labours to the world.

After every abatement, and it has been seen whether we have made our abatements sparingly -- there remains to Bentham an indisputable place among the great intellectual benefactors of mankind. His writings will long form an indispensable part of the education of the highest order of practical thinkers; and the collected edition of them ought to be in the hands of everyone who would either understand his age, or take any beneficial part in the great business of it.

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