ed as its foundation. He says to himself, I feel that I am
bound not to rob or murder, betray or deceive; but why am I bound to
promote the general happiness? If my own happiness lies in something
else, why may I not give that the preference?

If the view adopted by the utilitarian philosophy of the nature of the
moral sense be correct, this difficulty will always present itself,
until the influences which form moral character have taken the same hold
of the principle which they have taken of some of the
consequences--until, by the improvement of education, the feeling of
unity with our fellow creatures shall be (what it cannot be doubted that
Christ intended it to be) as deeply rooted in our character, and to our
own consciousness as completely a part of our nature, as the horror of
crime is in an ordinarily well-brought-up young person. In the mean
time, however, the difficulty has no peculiar application to the
doctrine of utility, but is inherent in every attempt to analyse
morality and reduce it to principles; which, unless the principle is
already in men's minds invested with as much sacredness as any of its
applications, always seems to divest them of a part of their sanctity.

The principle of utility either has, or there is no reason why it might
not have, all the sanctions which belong to any other system of morals.
Those sanctions are either external or internal. Of the external
sanctions it is not necessary to speak at any length. They are, the hope
of favour and the fear of displeasure from our fellow creatures or from
the Ruler of the Universe, along with whatever we may have of sympathy
or affection for them or of love and awe of Him, inclining us to do His
will independently of selfish consequences. There is evidently no
reason why all these motives for observance should not attach themselves
to the utilitarian morality, as completely and as powerfully as to any
other. Indeed, those of them which refer to our fellow creatures are
sure to do so, in proportion to the amount of general intelligence; for
whether there be any other ground of moral obligation than the general
happiness or not, men do desire happiness; and however imperfect may be
their own practice, they desire and commend all conduct in others
towards themselves, by which they think their happiness is promoted.
With regard to the religious motive, if men believe, as most profess to
do, in the goodness of God, those who think that conducivenes