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and they will be readier to cooperate with him and readier to act beneficially
in ways which might have seemed too risky if he had been less predictable,
and a sense of security, trust, and friendship are themselves good;4 (e)
someone who can rely on his own future feelings and conduct can trust
himself in things which lead into temptation, or require persistence. But
(f ) some of the consequences of reliability may be bad: one may trust
oneself too much, or others may, or they may take advantage of one's
predictability to do something harmful. Finally, (g) there are certain
advantages in leaving people free to act as they please unregulated by
moral principles, so for every code there is a cost arising from the loss
of some liberty.
Which combination of code and guarantee is best? Consider the
code consisting of the utility principle alone combined with no guarantee.
The costs under a and b of the above headings are nil, but so are the
advantages under other headings. Take d: if someone says he intends to
act according to the utility principle alone, even assuming that we can
believe that this intention is real, can we be sure it will be acted upon
throughout the future? Only if we believe it to be rooted in some lasting
disposition (we may already know him to be benevolent); but this is not
the combination with no guarantee. So consider, second, the combination
consisting of the utility principle alone guaranteed by general benevolence.
The cost under b is higher, but there are more advantages under d.
Someone committed to the utility principle is to some extent predictable;
he will not be selfish, and if his beliefs about his situation and the likely
effects of various actions are known it may be possible to predict what
he will do. But reliable information about his beliefs may be difficult to
get, since the utility principle may not in every case prescribe truthfulness
and may even prescribe some deceptive stratagem. Consider, third, a
code with secondary rules of truthtelling and keeping faith guaranteed
by the corresponding virtues. There will be costs under a as well as bf,
and g, but there will be increased advantages under c, d, and e. In comparison with this, other combinations including more secondary rules
would have the advantage of reducing communication costs (there would
be less need for information about beliefs and for undertakings), but
otherwise the advantages under d might not increase much while the
costs under a, b, and g would.
Which combination is best depends upon the person's circumstances,
or, I will say, on his or her "world"-that is, not the circumstances of
some particular act but the context of a whole life. Utilitarians will not
spend too much time in working out which combination of code and
guarantee is best for their respective worlds since returns on this activity
soon diminish rapidly. As I remarked earlier, for a world like ours I
4. See Mill, Logic, 6.11.6 (1843 ed.), CollectedWorks,vol. 8, p. 1154; J. S. Mill to G.
Grote, January 10, 1862, in CollectedWorks,vol. 15, p. 762; On Liberty,chap. 4, in Collected
Works,vol. 18, p. 277.
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expect they would conclude in favor of a code of type 3.2 or 3.3,5 guaranteed
by some particular virtues, notably truthfulness and fidelity to undertakings.
If this is the conclusion, then utilitarians will do the actions which create,
preserve, and manifest the appropriate virtues; they may have them in
some measure already from upbringing, since a similar line of argument
would justify the inculcation of virtue by a utilitarian parent or teacher.
I have imagined the utilitarian assessing not actions but possible
combinations of code and guarantee. This assessment can be translated
into terms of action; it is a decision whether to do the actions which
cause virtue. The consequences will include other actions some of which
might not satisfy the utility principle if assessed singly (see heading a
above). Commitment to a code is created and shown in other ways besides
acting in obedience to it, and some acts done in obedience to it do not
show commitment because they are not seen. So when the benefits of
the guarantee (mainly through effects upon confidence-heading
d) are
credited to the various acts from which they result, the appearance of
loss in some cases of obedience may not be removed; even when effects
on confidence are taken into account, some acts of obedience to the rules
which virtue guarantees may be reallyless good in their proper consequences
than other acts which could have been done instead, and therefore would
not satisfy the utility principle if assessed singly. Yet the acts which cause
virtue may satisfy the utility principle even when the losses from resultant
acts are taken into account. Developing virtue is in this respect like an
investment, in which present opportunities, and some future opportunities
also, are passed up for the sake of a better total outcome. Now I am
assuming that utilitarians can, without abandoning utilitarianism, approve
investments and roundabout methods; that they can assess the actions
making up an integrated course of action not singly but together, by the
total outcome, allowing gains from some to offset (real) losses on others;
that is, that they can withhold judgment from some acts, regarding them
only as causes or consequences of others, even though in some sense
they are independent particular acts.6 On this assumption the theory I
am exploring is utilitarian.
Notice that the argument does not depend on the suggestion that
a single virtuous act is useless or less useful unless it forms part of a
practice, or unless other such acts will be done; "threshold effects" are
not essentially involved.7 The argument is not that there should be a
5. Mill favored a code with a limited set of secondary rules; see Logic, 6.11.6 (1843
ed.), in CollectedWorks,vol. 8, pp. 1154-55.
6. See Adams, p. 473.
7. See D. Lyons, Forms and Limits of Utilitarianism(Oxford: Clarendon Press, 1965),
p. 72. Assuming that some actions may count only as consequences, the theory I am
exploring satisfies Mill's remark that "the right way of testing actions by their consequences
is to test them by the natural consequences of the particular action, and not by those which
would follow if everyone did the same" (J. S. Mill to John Venn, April 14, 1872, in Collected
Works,vol. 17, p. 1881). The "general consequences" test was a familiar idea by Mill's day
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that a utilitarian can and should recognize the utility of desiring virtue
disinterestedly as an end in itself. But the argument I am exploring,
borrowed from Mill, paradoxically recommends disinterested commitment
for its effects. This calls for a sharp distinction between justification and
motive: the utilitarian needs to be motivated by a desire for virtue as an
end in itself, while believing that this desire is justified by its consequences.
Even if this is psychologically possible, as I believe it is, the argument
will notjustify completely genuine virtue. The more one's associates know
about possible forms of deviousness, the more virtue will have to be
genuine to win their trust. It might be possible to find less knowing
associates, or to go in for things which do not need close contact or much
trust; the argument justifies genuine virtue only when it is worthwhile
to associate closely with shrewdjudges of character, and since they remain
fallible the justification even then remains incomplete. But those who
hold theories which purport to justify completely genuine virtue do not
themselves actually have it, because they too, for various reasons, care
what fallible observers think. There is not much difference between a
utilitarian who can never quite justify genuine virtue and a Stoic who
can never quite attain it.
ILL.VIRTUE AND OTHER GUARANTEES
Earlier I set aside concern for ends, and also other possible guarantees
besides virtue; it is time to take these into account and to put the argument
into a more general context. There is an obvious likeness between this
theory and Hobbes's, which recommends not virtue but some political
institution. My general term for what such theories are about is "guarantee,"
meaning some state of affairs from which it can be inferred that one will
probably not do certain things (for example, because it is out of one's
power, or difficult or costly); other examples are bonds, deposits, and
the penalties which sanction a contract-anything which ties one's hands
or closes off some options. Anyone who enters a legally enforceable
contract, for example, voluntarily subjects himself to penalties if he acts
in certain ways that might otherwise have served his purposes, and he
does so because he thinks that benefits likely from the guarantee will
make up in the end for the disadvantages of constraint. Setting up a
guarantee belongs to a wider class of actions, those which form part of
integrated courses of action.9 Now let us generalize Hobbes's argument.
Universal selfishness is not an essential premise and a political institution
need not be the conclusion. The war of every man against every man
could arise among fanatical idealists if they disagreed (or merely thought
some of them might think they might disagree) about their ideals or
about the implementation of a common ideal. Unfanatical idealists might
9. Other members of this class include "bridge-burning" strategies, which also include
acts inexpedient (or "irrational")considered singly. See T. C. Schelling, The Strategyof Conflict
(Cambridge, Mass.: Harvard University Press, 1960), pp. 17-19.
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come into mild conflict or be less willing to cooperate, and all conflict
and noncooperation results in evil or loss of good. So if any sort of
practical disagreement is (or might be thought to be) possible, it may
serve one's purposes (whatever they are) to offer some sort of guarantee.
Some guarantees, though not all, provide sanctions or incentives to
make some options less or more attractive to the calculating decision
maker. Sanctions may be political, popular, religious, or moral, to follow
Bentham's classification; they may attach to standing rules, or they may
be attached ad hoc to particular actions by means of such devices as
contracts, promises, and oaths. Hobbes's argument shows the utility of
political sanctions for standing rules, Hume's argument about promises
shows the utility of attaching the popular sanction to particular acts. The
usefulness of the religious sanction is presupposed by the practice of law
courts, in which jurors and witnesses take oaths; it has the advantage
over political and popular sanctions that it checks even secret violations
and violations by persons too powerful to fear the law or public opinion;
God is mighty and knows even secret acts and thoughts. The moral
sanction has similar advantages and acts also on people without religious
beliefs.
The moral sanction is perhaps not a sanction at all. What the term
suggests is that a person may be deterred from wrongdoing by thinking
of the pangs of guilt to follow, as he might stay away from the dentist
for fear of the pain. This seems unrealistic; he would feel guilty because
he believes that the act is wrong, and this belief influences him now apart
from anticipations of guilt. Similarly with the treatment of the pleasures
of doing right as an incentive: if a person takes pleasure in doing what
is right it is because he believes it to be right, and this belief may be
enough to explain the action. Sanctions and incentives are brought into
play by some other person, who can withhold them when it is expedient.
Moral condemnation by one's own conscience is not like this; it would
be strange to say, "I see I have done wrong, but is it expedient to inflict
moral sanctions on myself?"
Virtue, at all events, is not a sanction but a guarantee of another
sort. A sanction operates by entering into calculation: if I do this thing,
I will suffer penalties; is it worth it? Virtue preempts calculation. The
virtuous person may know quite well how the calculation goes (in fact,
I will argue later that virtue should not blind a person to consequences);
he may know, for example, that the pangs of guilt would not qua pain
outweigh the advantages of the act. But the decision does not depend
upon calculation; he does not seriously consider violating the rules which
virtue guarantees. The guarantee consists in being the sort of person
who coolly disregards the advantages of wrongdoing. Similarly with secondary ends:10 someone committed to such an end does not calculate
10. By a "secondary" end I mean anything other than the general happiness which
is sought not merely as a means. The "primary"end is the general happiness, concern for
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or (c) it is permissible to do-and wrong for anyone to condemn morallysomething inexpedient, even without the excuse that duty requires it.
So a gap opens between expediency and morality. The science of
expediency (the "Art of Life," as Mill calls it) is architectonic, but moral
rules have overriding authority in the particular case. That is, in choosing
a code and its guarantees we are considering a question of expediencythe conclusion is not that we have a moral duty to guarantee a certain
code, but that it is expedient to do so; but if the best code includes 1-3
above, then conclusions a-c follow, and in the particular case expediency
gives way to morality. It is expedient that it should:"7 the argument for
1-3 is that what is lost in the odd case when morality requires or allows
the inexpedient is made up for by the benefits which result from guaranteeing some duties and some liberty. The judgment of expediency in
the particular case, even though it is overridden, remains true: as I
argued at the end of Section I, the act which morality requires may be
really less beneficial in its proper effects than some other act that could
be done instead. But to guarantee to obey moral rules which sometimes
require really inexpedient acts, and to guarantee moral liberty for some
such acts, may be expedient because of the guarantee's other effects.
Similar remarks apply to secondary ends. If the best combination of
code and guarantees includes virtues which guarantee not obedience to
rules but concern for ends, then some moral judgments will be expressed
in terms not of right and wrong but of goodness or praiseworthiness,18
or of the specific virtue involved (generosity, etc.). A morally permissible19
act is morally good (praiseworthy, generous, etc.) insofar as it furthers
an end supported by virtue. Just as secondary rules sometimes require
an inexpedient act, so an act may be morally good as furthering an end
other than the general happiness, with respect to which it may be inexpedient. So there is a gap not only between expediency and moral rightness
consideration that the act or omission would be morally wrong is practically conclusive
(that is, conclusive for practice): if the act with best consequences is morally wrong it is
not (morally) preferable and is not to be done; and the less beneficial act may be a moral
duty, omission of which is wrong.
17. Lyons asks ("Mill'sTheory of Morality,"p. 119): "If happiness is really Mill's ultimate
end, how better to express it but by refusing to subordinate it to any conflicting values?"
My answer is that the total happiness may be greater if we do not try to maximize the
production of happiness in each single act but obey certain rules and seek certain ends in
a principled way.
18. On positive moral worth and moral praise of actions beyond duty, see J. S. Mill,
Auguste Comteand Positivism, in CollectedWorks,vol. 10, pp. 337-39. On the relationships
between "right and wrong," "good and evil," notice that between the members of each pair
there is middle ground. Often "right" connotes duty ("I must do what is right . . ."); but
there are morally permissible acts (not wrong) which are not duties. Similarly a morally
permissible act may not be positively good or praiseworthy and yet not be evil.
19. By 3, the judgment that an act is wrong is practically conclusive: it is not to be
done no matter what reasons there are for it-even if it furthers some ideal end. It would
seem inappropriate to call a morally impermissible act good.
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22. One of the reviewers for this journal draws attention to the advantages of committing
oneself to the rules to which one's neighbors are committed and remarks that I exaggerate
the utility of personal variation. I do not mean that variation itself has utility (though
perhaps it has), merely that in some situations the commitments of individuals who calculate
the utilities correctly will be various. Their calculations should take account of costs of
communication (see Sec. I above), which are reduced by consensus. A person's "actual and
individual situation" includes the commitments others have made or would make in response
to his.
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