law, not even those who shape their conduct in exact conformity to it.
Nevertheless, that such is the law follows necessarily from their own
premises. For does not Utilitarianism sometimes--a little heedlessly,
perhaps, but not the less positively--declare that the morality of an
action depends not at all upon its motives, but exclusively upon its
consequences? Does it not, when most guarded in its language, affirm the
morality of actions to depend upon their tendencies, that is to say, on
their consequences at large, and in the long run? But there can never be
perfect certainty as to consequences. With regard to the future,
plausible conjecture is the utmost possible; and by differing judgments
different conjectures will needs be made. So that the value of the rule
of conduct furnished by Utilitarianism to any individual depends upon
the latter's ability, supplemented by that of any counsellors whom he
may consult, to forecast events. He cannot proceed correctly, except in
so far as he or they have the gift of prophecy. However dull his vision
may be, he must content himself with his own blind guidance, unless he
prefer as guide some one who, for aught he can tell, may be as blind as
himself. And it is always for himself to judge whether he will follow
advice: so that in effect every Utilitarian is his own moral law-giver;
and, certainly, a worse assignment of legislative functions cannot be
imagined.

But the mischievousness of Utilitarianism does not stop here. We have
seen how one of its principles destroys the landmarks between right and
wrong, between virtue and vice, causing each to take continually the
place of its opposite. We have now to see how another of its principles
obliterates all distinctions between different kinds of virtue,
confounding them in one indiscriminate mass, and imparting to them a
sort of general oneness not more lucid than that which, according to
Mr. Curdle, is the essence of the dramatic unities.

The object which it insists upon as conduct's end and aim is the general
good--the greatest possible aggregate of good or happiness for all. As
the Scriptures enjoin us, whether we eat or drink, or whatsoever we do,
to do all to the glory of God, so Utilitarianism exhorts us to do all
for the welfare of mankind. Now, far be it from me to caricature this
soul-inspiring rule by forcing it, under a strained construction, to an
unnatural extreme. Fairly examined, it will be seen to make no
extra