hat constitutes human welfare, and to
this constantly amended conception are readjusted, from time to time,
our conduct and our sentiments on the conduct both of ourselves and of
others. In brief, then, the conduct of men and the sentiments of men on
conduct vary with their conceptions of well-being, and their conceptions
of well-being are determined by experience (including the opportunity
for experience) and reflexion.

My conclusion may, perhaps, be illustrated and enforced by one further
consideration. It generally happens, in the progress of society, that,
after a number of rules of conduct have been accumulated, they become
enshrined in some sacred book, some code, or, at least, some constant
and authoritative tradition. In this manner they may be stereotyped for
ages. Now, after a time, these rules, especially if they are numerous
and minute, become unsuited, at least in part, to the altered
circumstances of the society, and probably bear hardly on many of the
individuals composing it. When this condition of things is beginning to
be intolerable, there often arises the social reformer, and what is the
course which he pursues? He endeavours to shew how unsuitable the rules
have become to attain the ends which they were originally intended to
compass, in how much better a manner other rules would attain these
objects, how grievously the present rules bear on many classes and
individuals in the state, how unequal they are in their incidence, at
what a disadvantage they place the community in comparison with
neighbouring communities, how easily they may be altered, and the like.
In fact, the considerations which he urges may all be included in the
one argument that the existing rules are opposed to the well-being of
the state, and that the advantages resulting from their abrogation will
more than compensate for any disturbance of existing relations which may
ensue from the change. Apart from force, or mere rant, rhetoric, or
imposture, it is difficult to see what other resource the reformer has
open to him. And, in those cases where there is no accumulation of
antiquated rules and no need of the individual reformer, but where
society at large has the happy knack of imperceptibly accommodating its
practice and principles of action to altered circumstances, there can be
no doubt that it is by considerations of well-being, half conscious
though the process of application may be, that the change is directed.
The plastic