ophy has
ever stood this criticism of the next generation, though the founders
of all of them have imagined that they were built upon a rock. And the
utilitarian system, like others, has yielded to the inevitable analysis.
Even in the opinion of 'her admirers she has been terribly damaged'
(Phil.), and is no longer the only moral philosophy, but one among many
which have contributed in various degrees to the intellectual progress
of mankind.

But because the utilitarian philosophy can no longer claim 'the prize,'
we must not refuse to acknowledge the great benefits conferred by it on
the world. All philosophies are refuted in their turn, says the sceptic,
and he looks forward to all future systems sharing the fate of the past.
All philosophies remain, says the thinker; they have done a great work
in their own day, and they supply posterity with aspects of the truth
and with instruments of thought. Though they may be shorn of their
glory, they retain their place in the organism of knowledge.

And still there remain many rules of morals which are better explained
and more forcibly inculcated on the principle of utility than on any
other. The question Will such and such an action promote the happiness
of myself, my family, my country, the world? may check the rising
feeling of pride or honour which would cause a quarrel, an estrangement,
a war. 'How can I contribute to the greatest happiness of others?' is
another form of the question which will be more attractive to the
minds of many than a deduction of the duty of benevolence from a priori
principles. In politics especially hardly any other argument can be
allowed to have weight except the happiness of a people. All parties
alike profess to aim at this, which though often used only as the
disguise of self-interest has a great and real influence on the minds
of statesmen. In religion, again, nothing can more tend to mitigate
superstition than the belief that the good of man is also the will of
God. This is an easy test to which the prejudices and superstitions of
men may be brought:--whatever does not tend to the good of men is not of
God. And the ideal of the greatest happiness of mankind, especially if
believed to be the will of God, when compared with the actual fact, will
be one of the strongest motives to do good to others.

On the other hand, when the temptation is to speak falsely, to be
dishonest or unjust, or in any way to interfere with the rights of
others,