available for them, namely, that if there is to be any error, it is
better that it should be on that side. As a matter of fact, we may
affirm that among utilitarians as among adherents of other systems,
there is every imaginable degree of rigidity and of laxity in the
application of their standard: some are even puritanically rigorous,
while others are as indulgent as can possibly be desired by sinner or by
sentimentalist. But on the whole, a doctrine which brings prominently
forward the interest that mankind have in the repression and prevention
of conduct which violates the moral law, is likely to be inferior to no
other in turning the sanctions of opinion against such violations. It is
true, the question, What does violate the moral law? is one on which
those who recognise different standards of morality are likely now and
then to differ. But difference of opinion on moral questions was not
first introduced into the world by utilitarianism, while that doctrine
does supply, if not always an easy, at all events a tangible and
intelligible mode of deciding such differences.

* * * * *

It may not be superfluous to notice a few more of the common
misapprehensions of utilitarian ethics, even those which are so obvious
and gross that it might appear impossible for any person of candour and
intelligence to fall into them: since persons, even of considerable
mental endowments, often give themselves so little trouble to understand
the bearings of any opinion against which they entertain a prejudice,
and men are in general so little conscious of this voluntary ignorance
as a defect, that the vulgarest misunderstandings of ethical doctrines
are continually met with in the deliberate writings of persons of the
greatest pretensions both to high principle and to philosophy. We not
uncommonly hear the doctrine of utility inveighed against as a _godless_