Utilitarianism Quotes

In a utilitarian age, of all other times, it is a matter of grave importance that fairy tales should be respe

When we make ethical judgments, we must go beyond a personal or sectional point of view and take into account the interests of all those affected, unless we have sound ethical grounds for doing otherwise. This means that we weigh interests, considered simply as interests and not as my interests, or the interests of people of European descent, or of people with IQs higher than 100. This provides us with a basic principle of equality: the principle of equal consideration of interests. The essence of the principle of equal consideration of interests is that we give equal weight in our moral deliberations to the like interests of all those affected by our actions. This means that if only X and Y would be affected by a possible act, and if X stands to lose more than Y stands to gain, it is better not to do the act. We cannot, if we accept the principle of equal consideration of interests, say that doing the act is better, despite the facts described, because we are more concerned about Y than we are about X. What the principle really amounts to is: an interest is an interest, whoever's interest it may be.

Peter Singer

For preference utilitarians, taking the life of a person will normally be worse than taking the life of some other being, because persons are highly future-oriented in their preferences. To kill a person is therefore, normally, to violate not just one but a wide range of the most central and significant preferences a being can have. Very often, it will make nonsense of everything that the victim has been trying to do in the past days, months or even years. In contrast, beings that cannot see themselves as entities with a future do not have any preferences about their own future existence. This is not to deny that such beings might struggle against a situation in which their lives are in danger, as a fish struggles to get free of the barbed hook in its mouth; but this indicates no more than a preference for the cessation of a state of affairs that causes pain or fear. The behaviour of a fish on a hook suggests a reason for not killing fish by that method but does not in itself suggest a preference utilitarian reason against killing fish by a method that brings about death instantly, without first causing pain or distress. Struggles against danger and pain do not suggest that fish are capable of preferring their own future existence to non-existence.

Peter Singer

I agree with Varner and Scruton that the more one thinks of one's life as a story that has chapters still to be written, and the more one hopes for achievements yet to come, the more one has to lose by being killed. For this reason, when there is an irreconcilable conflict between the basic survival needs of animals and of normal humans, it is not speciesist to give priority to the lives of those with a biographical sense of their life and a stronger orientation towards the future.

Peter Singer

My suggestion, then, is that we accord the fetus no higher moral status than we give to a nonhuman animal at a similar level of rationality, self-consciousness, awareness, capacity to feel and so on. Because no fetus is a person, no fetus has the same claim to life as a person. Until a fetus has some capacity for conscious experience, an abortion terminates an existence that is – considered as it is and not in terms of its potential – more like that of a plant than of a sentient animal like a dog or a cow.

Peter Singer

In the absence of any general inference from ‘A is a potential X’ to ‘A has the rights of an X’, we should not accept that a potential person should have the rights of a person, unless we can be given some specific reason why this should hold in this particular case.

Peter Singer

A week-old baby is not a rational and self-aware being, and there are many nonhuman animals whose rationality, self-awareness, capacity to feel and so on, exceed that of a human baby a week or a month old. If, for the reasons I have given, the fetus does not have the same claim to life as a person, it appears that the newborn baby does not either.

Peter Singer

It is interesting, in this context, to think again of our earlier argument that membership of the species Homo sapiens does not entitle a being to better treatment than a being at a similar mental level who is a member of a different species. We could also have said – except that it seemed too obvious to need saying – that membership of the species Homo sapiens is not a reason for giving a being worse treatment than a member of a different species. Yet in respect of euthanasia, this needs to be said. If your dog is ill and in pain with no chance of recovery, the humane thing to do is take her to the vet, who will end her suffering swiftly with a lethal injection. To ‘allow nature to take its course’, withholding treatment while your dog dies slowly and in distress over days, weeks or months, would obviously be wrong. It is only our misplaced respect for the doctrine of the sanctity of human life that prevents us from seeing that what it is obviously wrong to do to a dog, it is equally wrong to do to a human being who has never been able to express a view about such matters.

Peter Singer

We have examined a number of ethical issues. We have seen that many accepted practices are open to serious objections. What ought we to do about it? This, too, is an ethical issue.

Peter Singer

Voluntary euthanasia occurs only when, to the best of medical knowledge, a person is suffering from an incurable and painful or extremely distressing condition. In these circumstances one cannot say that to choose to die quickly is obviously irrational.

Peter Singer

We have a special name, here, for a certain kind of failure to defer to the greater good—for putting a personal sense of doing right above any objective measure of the outcome. It’s called ‘moral vanity’.

Greg Egan

All social inequalities which have ceased to be considered expedient, assume the character not of simple inexpediency, but of injustice, and appear so tyrannical, that people are apt to wonder how they ever could have been tolerated; forgetful that they themselves perhaps tolerate other inequalities under an equally mistaken notion of expediency, the correction of which would make that which they approve seem quite as monstrous as what they have at last learnt to condemn. The entire history of social improvement has been a series of transitions, by which one custom or institution after another, from being a supposed primary necessity of social existence, has passed into the rank of a universally stigmatised injustice and tyranny. So it has been with the distinctions of slaves and freemen, nobles and serfs, patricians and plebeians; and so it will be, and in part already is, with the aristocracies of colour, race, and sex.

John Stuart Mill

In every tool we create, an idea is embedded that goes beyond the function of the thing itself.

Neil Postman

A gentleman is not a pot.

Confucius

Divine worship means the same thing where time is concerned, as the temple where space is concerned. "Temple" means... that a particular piece of ground is specially reserved, and marked off from the remainder of the land which is used either for agriculture or habitation... Similarly in divine worship a certain definite space of time is set aside from working hours and days... and like the space allotted to the temple, is not used, is withdrawn from all merely utilitarian ends.

Josef Pieper

One of the main arguments that I make is that although almost everyone accepts that it is morally wrong to inflict “unnecessary” suffering and death on animals, 99% of the suffering and death that we inflict on animals can be justified only by our pleasure, amusement, or convenience. For example, the best justification that we have for killing the billions of nonhumans that we eat every year is that we enjoy the taste of animal flesh and animal products. This is not an acceptable justification if we take seriously, as we purport to, that it is wrong to inflict unnecessary suffering or death on animals, and it illustrates the confused thinking that I characterize as our “moral schizophrenia” when it comes to nonhumans.A follow-up question that I often get is: “What about vivisection? Surely that use of animals is not merely for our pleasure, is it?”Vivisection, Part One: The “Necessity” of Vivisection | Animal Rights: The Abolitionist Approach

Gary L. Francione

It's a failure of national vision when you regard children as weapons, and talents as materials you can mine, assay, and fabricate for profit and defense.

John Hersey

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.

Jeremy Bentham

For a merely conscious being, death is the cessation of experiences, in much the same way that birth is the beginning of experiences. Death cannot be contrary to an interest in continued life any more than birth could be in accordance with an interest in commencing life. To this extent, with merely conscious beings, birth and death cancel each other out; whereas with self-aware beings, the fact that one may desire to continue living means that death inflicts a loss for which the birth of another is insufficient compensation.

Peter Singer

The merely conscious being does not have a preference for continued life. Perhaps while having a pleasurable experience it has a preference for that experience to continue, or while having a painful experience it has a preference for that experience to end, but it will not have any preferences for the long-term future, and the desires it has do not survive periods of sleep or temporary unconsciousness, because unlike a self-aware being, it has no conception of its own future existence after a period of sleep. Thus if we are concerned only about the thwarting of preferences, for a merely conscious being, painless killing and administering an anesthetic seem to be equivalent. Killing does not thwart any more desires than putting the being to sleep. The being will be able to continue to satisfy its preferences after it awakes, but from the being's subjective perspective it is as if a new being, with new preferences, came into existence.

Peter Singer

The capacity for suffering – or more strictly, for suffering and/or enjoyment or happiness – is not just another characteristic like the capacity for language or for higher mathematics. Bentham is not saying that those who try to mark ‘the insuperable line’ that determines whether the interests of a being should be considered happen to have selected the wrong characteristic. The capacity for suffering and enjoying things is a prerequisite for having interests at all, a condition that must be satisfied before we can speak of interests in any meaningful way. It would be nonsense to say that it was not in the interests of a stone to be kicked along the road by a child. A stone does not have interests because it cannot suffer. Nothing that we can do to it could possibly make any difference to its welfare. A mouse, on the other hand, does have an interest in not being tormented, because mice will suffer if they are treated in this way.

Peter Singer

Many of the innovations in science and philosophy have come from unbelievers, some of whom died for their 'unbeliefs.' Without unbelief, we might well be living in the Dark Ages or at least in the intellectual equivalent of that time.In past centuries many theists savagely attacked atheists on the ground that someone without a belief in God must be a moral 'monster,' who would permit any action. This argument is rarely heard today, as the number of people who are openly atheists has become so large that its falsity is self-evident. Atheists do have a moral code to guide them. It is usually based upon the Golden Rule, plus a variety of utilitarian reasons, although there are a number of other possible systems. Rather than being immoral, most atheists are extremely moral.There are a large number of people who can and do manage to lead decent upright lives with no use for a belief in God as a guide. Atheists do not care whether others believe as they do. They do ask, however, for the right to believe as they wish ....

Gordon Stein

To reduce poetry to its reflections of historical events and movements would be like reducing the poet's words to their logical or grammatical connotations.

Octavio Paz

What would yield the greater benefit to mankind: if I spent the afternoon taking stock in my dispensary, or if I went to the beach and took off my clothes and lay in my underpants absorbing the benign spring sun, watching the children frolic in the water, later buying an ice-cream from the kiosk on the parking lot, if the kiosk is still there? What did Noël ultimately achieve labouring at his desk to balance the bodies out against the bodies in? Would he not be better off taking a nap? Maybe the universal sum of happiness would be increased if we declared this afternoon a holiday and went down to the beach, commandant, doctor, chaplain, PT instructors, guards, dog-handlers all together with the six hard cases from the detention block, leaving behind the concussion case to look after things. Perhaps we might meet some girls. For what reason were we waging the war, after all, but to augment the sum of happiness in the universe? Or was I misremembering, was that another war I was thinking of?

J.M. Coetzee

Described in this way, utilitarianism has little in common with the prosaic, visionless notion of the 'merely utilitarian,' in the sense of a narrowly or mundanely functional or efficient option. No such limited horizon confined the thought and character of the great English-language utilitarian philosophers, whose influence ran its course from the period just before the French Revolution through the Victorian era. Happiness, for them, was more of a cosmic calling, the path to world progress, and whatever was deemed 'utilitarian' had to be useful for that larger and inspiring end, the global minimization of pointless suffering and the global maximization of positive well-being or happiness. It invokes, ultimately, the point of view of universal benevolence. And it is more accurately charged with being too demanding ethically than with being too accommodating of narrow practicality, material interests, self-interestedness, and the like.

Bart Schultz

Happiness is a very pretty thing to feel, but very dry to talk about.

Jeremy Bentham

Settle, for sure and universally, what conduct will promote the happiness of a rational being.

Immanuel Kant

The creed which accepts as the foundation of morals, Utility, or the Greatest-Happiness Principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure.

John Stuart Mill

...the rarest of all human qualities is consistency.

Jeremy Bentham

The end may justify the means as long as there is something that justifies the end.

Leon Trotsky

Utilitarianism Quotes

Related Topics