It is farther alleged against Utility, that it renders men cold and

unsympathizing, chills the moral feelings towards individuals, and
regards only the dry consequences of actions, without reference to the
moral qualities of the agent
It is farther alleged against Utility, that it renders men cold and
unsympathizing, chills the moral feelings towards individuals, and
regards only the dry consequences of actions, without reference to the
moral qualities of the agent. The author replies that Utility, like any
other system, admits that a right action does not necessarily indicate
a virtuous character. Still, he contends, in the long run, the best
proof of a good character is good actions. If the objection means that
utilitarians do not lay sufficient stress on the beauties of character,
he replies that this is the accident of persons cultivating their moral
feelings more than their sympathies and artistic perceptions, and may
occur under every view of the foundation of morals.


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Justice and Charity are the two elements composing social morality

Justice and Charity are the two elements composing social morality. But
what is social? and on what is Society founded, existing as it does
everywhere, and making man to be what he is? Into the hopeless question
of its origin he refuses to enter; its present state is to be studied
by the light of the knowledge of human nature. Its invariable
foundations are (1) the need we have of each other, and our social
instincts, (2) the lasting and indestructible idea and sentiment of
right and justice. The need and instinct, of which he finds many
proofs, begin society; justice crowns the work. The least consideration
of the relations of man to man, suggest the essential principles of
Society--justice, liberty, equality, government, punishment. Into each
of these he enters. Liberty is made out to be assured and developed in
society, instead of diminished. Equality is established upon the
character of moral personality, which admits of no degree. The need of
some repression upon liberty, where the liberty of others is trenched
upon, conducts to the idea of Government--a disinterested third party
armed with the necessary power to assure and defend the liberty of all.
To government is to be ascribed, first its inseparable function of
protecting the common liberty (without unnecessary repression), and
next, beneficent action, corresponding to the duty of charity. It
requires, for its guidance, a rule superior to itself, i.e., law, the
expression of universal and absolute justice. Here follows the usual
distinction of positive and natural law. The sanction of law is
punishment; the right of punishing, as was seen, depending on the idea
of demerit. Punishment is not mere vengeance, but the expiation by the
criminal of violated justice; it is to be measured therefore chiefly by
the demerit and not by the injury only. Whether, in punishing,
allowance should be made for correction and amelioration, is to put the
same case over again of charity coming in after justice.


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