grossest form, being the mere pursuit in all things of pleasurable
feeling--feeling being always particular and limited to self, in
contradistinction to good, which is universal and diffuses itself all
round. The Hedonist seeks his own pleasure, where the Altruist forbids
him to take thought, let alone for his gratification, but even for his
good. Thus an Hedonist cannot be Altruist to boot; and, trying to
combine the two characters, the Utilitarian is committed to a
self-contradiction.

If he relinquishes Hedonism, and holds to Altruism, pure and simple,
his position is not much improved. Altruism overlooks the fact, that
man, as compared with other men, is a _person_, the centre of his own
acts, not a _thing_, to be entirely referred to others. He is in
relation with others, as child, father, husband, master, citizen; but
these relations do not take up the whole man. There is a residue
within,--an inner being and life, which is not referable to any
creature outside himself, but only to the Creator. For this inner
being, man is responsible to God alone. The good of this, the "inner
man of the heart," is each individual's proper and primary care.
Altruism, and Utilitarianism with it, ignore the interior life of the
soul, and substitute human society, that is, ultimately, the
democratic State, in place of God.

(3) Another confusion that the Greatest Happiness Principle involves,
is the mistaking the political for the ethical end of life. The
political end, which it is the statesman's business to aim at, and the
citizen's duty to subserve, is "the natural happiness of the
commonwealth, and of individuals as members of the commonwealth, that
they may live in it in peace and justice, and with a sufficiency of
goods for the preservation and comfort of bodily life, and with that