nothing to do with the morality of the action." By _motive_ he
understands what we have called _the end in view_. (c. iii., s. ii.,
n. 2, p. 31.) So that, if one man waits on the sick for the love of
God, and another in hope of a legacy, the morality of these two acts
is the same, just as it makes no difference to the usefulness of a
pair of boots, what motive it was that set the shoemaker to work.
True, Mill admits that the motive has "much to do with the worth of
the agent:" but that, he hastens to explain, is inasmuch as "it
indicates ... a bent of character from which useful, or from which
hurtful actions are likely to arise." Even so,--the shoemaker who
works to earn money for a carousal, is not likely to go on producing
useful articles so long as another, who labours to support his family.
Such is the moral difference that Mill places between the two men; one
instrument of production is longer available than the other.

(3) Another well established distinction is that between _harm_ and
_injury_, injury being wilful and unjust harm. The housemaid, who in
arranging the room has burned your manuscript of "sugared sonnets,"
has done you no injury, for she meant none, but how vast the _harm_ to
the author and to mankind! Harm is visible in the effects: but injury
only upon examination of the mind of the agent. Not so, however, the
Utilitarian thinks: harm being equal, he can make no difference
between a tyrant and a man-eating tiger. Thus George Grote says of a
certain murderous usurper of the kingdom of Macedon: "You discover
nothing while your eye is fixed on Archelaus himself.... But when you
turn to the persons whom he has killed, banished, or ruined--to the
mass of suffering that he has inflicted--and to the widespread
insecurity which such acts of iniquity spread through all societies
where they become known--there is no lack of argument which prompts a
reflecting spectator to brand him as [a most dangerous and destructive