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vagant demands on our self-denial. As Christianity, even while bidding us to seek first the kingdom of God and his righteousness, promises that all other things shall be added unto us, so Utilitarianism, even while insisting on our seeking first to please others, permits, nay, directs, us to take as much pleasure for ourselves as we can lay hold of without depriving others, since the aggregate of happiness which it is incumbent upon us to augment to the best of our ability would otherwise be less. Nay, for the same reason, it disapproves of our foregoing any pleasure of our own, the full equivalent of which is not transferred to others. The happiness which it requires us to attend to is that of a society of which each of us is a component member, and no member of which can deny himself any pleasure within his reach, and beyond the reach of others, without diminishing the total of happiness which the whole society might enjoy. 'As between his own happiness and that of others,' says Mr. Mill, 'Utilitarianism requires an agent to be as strictly impartial as a disinterested and benevolent spectator.' Thus qualified, the prescribed subordination of one's own to the general good is no such extravagantly self-denying ordinance. If for anything, it might rather be reproached for its cold, calculating equity. With reference quite as much to individual as to communal happiness it is an excellent rule of conduct, against which not a word could be said, provided only it were left to be adopted voluntarily, and were not authoritatively imposed. Unfortunately, however, Utilitarianism allows no option in the matter. Unless we do our very utmost to promote the general weal, at whatever sacrifice to ourselves, it charges us with sin of omission. In the words of one of the ablest among able Editors, 'justice is the social idea in its highest, widest, and most binding expression.... It signifies the moral principle which obliges each so to shape his conduct and relations, his claims and his achievements, that they harmonise with the highest good of all.'[4] To which doctrine of Mr. Morley's, if other Utilitarians do not subscribe, it can only be because they are less resolutely logical. Mr. Mill, indeed, though dissenting in appearance on this point from Mr. Morley, agrees with him in substance. Even when on one occasion, distinguishing between duty and virtue, he says that there are innumerable acts and forbearances of human beings which
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