can be proved to be good, must be so by being shown to be a means to
something admitted to be good without proof. The medical art is proved
to be good, by its conducing to health; but how is it possible to prove
that health is good? The art of music is good, for the reason, among
others, that it produces pleasure; but what proof is it possible to give
that pleasure is good? If, then, it is asserted that there is a
comprehensive formula, including all things which are in themselves
good, and that whatever else is good, is not so as an end, but as a
mean, the formula may be accepted or rejected, but is not a subject of
what is commonly understood by proof. We are not, however, to infer that
its acceptance or rejection must depend on blind impulse, or arbitrary
choice. There is a larger meaning of the word proof, in which this
question is as amenable to it as any other of the disputed questions of
philosophy. The subject is within the cognizance of the rational
faculty; and neither does that faculty deal with it solely in the way
of intuition. Considerations may be presented capable of determining the
intellect either to give or withhold its assent to the doctrine; and
this is equivalent to proof.

We shall examine presently of what nature are these considerations; in
what manner they apply to the case, and what rational grounds,
therefore, can be given for accepting or rejecting the utilitarian
formula. But it is a preliminary condition of rational acceptance or
rejection, that the formula should be correctly understood. I believe
that the very imperfect notion ordinarily formed of its meaning, is the
chief obstacle which impedes its reception; and that could it be
cleared, even from only the grosser misconceptions, the question would
be greatly simplified, and a large proportion of its difficulties
removed. Before, therefore, I attempt to enter into the philosophical
grounds which can be given for assenting to the utilitarian standard, I