ow, not
to dwell upon the very serious doubts as to the matter of fact, a
universal coincidence without causal connexion is so rare as to be in
the last degree improbable. A fiction of this sort was contrived by
Leibnitz, under the title of 'pre-established harmony;' but, among the
facts of the universe, there are only one or two cases known to
investigation.

12. II.--It is objected to Utility as the Standard, that the bearings
of conduct on general happiness are too numerous to be calculated; and
that even where the calculation is possible, people have seldom time
to make it.

(1) It is answered, that the primary moral duties refer to conduct
where the consequences are evident and sure. The disregard of Justice
and Truth would to an absolute certainty bring about a state of
confusion and ruin; their observance, in any high degree, contributes
to raise the standard of well-being.

In other cases, the calculation is not easy, from the number of
opposing considerations. For example, there are two sides to the
question, Is dissent morally wrong? in other words, Ought all opinions
to be tolerated? But if we venture to decide such a question, without
the balancing or calculating process, we must follow blindfold the
dictates of one or other of the two opposing sentiments,--Love of
Power and Love of Liberty.

It is not necessary that we should go through the process of
calculation every time we have occasion to perform a moral act. The
calculations have already been performed for all the leading duties,
and we have only to apply the maxims to the cases as they arise.

13. III.--The principle of Utility, it is said, contains no motives to
seek the Happiness of others; it is essentially a form of Self-Love.

The averment is that Utility is a sufficient motive to pursue our own
happiness, and the happiness of others as a means to our own; but it
does not afford any purely disinterested impulses; it is a Selfish
theory after all.

Now, as Utility is, by profession, a benevolent and not a selfish
theory, either such profession is insincere, or there must be an
obstruction in carrying it out. That the supporters of the theory are
insincere, no one has a right to affirm. The only question then is,
what are the difficulties opposed by this theory, and not present in
other theories (the Moral Sense, for example) to benevolent impulses
on the part of individuals?

Let us view the objection first as regards the Morality of O