ects one of its sides, must perforce, on the same grounds,
reject the other. Still, it is spoken of as genuine justice, wherefore
that there is a justice independent of utility, would seem, after all,
to be admitted by Utilitarians themselves. It is for them, however, to
deal with the dilemma which their own ingenuity has thus devised. My
only concern with the two-headed monster they have imagined is to
protest against its being mistaken for the one sole species of justice
which Anti-utilitarianism recognises, and which never presents any such
double-faced appearance. In the case before us anti-utilitarian justice
would decide with her accustomed ease between the two appellants. What
she would look to would simply be that each co-operator should have his
due. But how much soever she might declare an inferior workman to
deserve for doing his best, she certainly would not allow his deserts to
extend to participation in the fruits of the toil of those of his
fellows who had done better than he. His having produced as much as he
was able could not render due to him a share in the larger produce of
others of superior capacity. Very possibly the superior workmen might
agree that all should participate equally in the aggregate results of
their joint labour. If so, well and good. For so liberal a concession
they would deserve credit, and thanks would be due to them from those in
whose favour it was made; but this of itself would be a conclusive
proof, if any were wanting, that the concession was an act, not of
justice, but of generosity, not of debt, but of grace.

Again, what discordance is there not as to the most equitable
repartition of taxation! That all should be taxed in equal proportion to
their pecuniary means; that taxation should be a graduated percentage on
income, rising as income rose; that all, whether rich or poor, should be
taxed alike; that all should pay equal capitation, but unequal
property-tax--these are some out of many divergencies of opinion, and
'from these confusions' there is, Mr. Mill considers, 'no other mode of
extrication than the utilitarian.'[19] But if there were really no
other, there would, in fact, be none at all. For opinions differ
scarcely less as to the utility, than as to the justice of each
specified mode of taxation. There are quite as many persons who think it
expedient as who think it equitable that people should be taxed either
equally, or according to any of the suggested schemes