besides the rightness and wrongness of their actions. The Stoics,
indeed, with the paradoxical misuse of language which was part of their
system, and by which they strove to raise themselves above all concern
about anything but virtue, were fond of saying that he who has that has
everything; that he, and only he, is rich, is beautiful, is a king. But
no claim of this description is made for the virtuous man by the
utilitarian doctrine. Utilitarians are quite aware that there are other
desirable possessions and qualities besides virtue, and are perfectly
willing to allow to all of them their full worth. They are also aware
that a right action does not necessarily indicate a virtuous character,
and that actions which are blameable often proceed from qualities
entitled to praise. When this is apparent in any particular case, it
modifies their estimation, not certainly of the act, but of the agent.
I grant that they are, notwithstanding, of opinion, that in the long run
the best proof of a good character is good actions; and resolutely
refuse to consider any mental disposition as good, of which the
predominant tendency is to produce bad conduct. This makes them
unpopular with many people; but it is an unpopularity which they must
share with every one who regards the distinction between right and wrong
in a serious light; and the reproach is not one which a conscientious
utilitarian need be anxious to repel.

If no more be meant by the objection than that many utilitarians look on
the morality of actions, as measured by the utilitarian standard, with
too exclusive a regard, and do not lay sufficient stress upon the other
beauties of character which go towards making a human being loveable or
admirable, this may be admitted. Utilitarians who have cultivated their
moral feelings, but not their sympathies nor their artistic perceptions,
do fall into this mistake; and so do all other moralists under the same
conditions. What can be said in excuse for other moralists is equally