animal, no] a disgraceful man." (Grote's _Plato_, ii., p. 108.) Why
Archelaus is described in terms of the tiger, and then branded as a
disgraceful man, we are at a loss to conceive, except in this way,
that the writer's philosophy forsook him at the end of the sentence,
and he reverted to the common sense of mankind. But he should have
either ended the sentence as suggested in the parenthesis, or have
been willing to call the man-eater of the Indian jungle, who has
"learned to make widows, and to lay waste their cities," _a
disgraceful tiger_; or lastly, he should have looked back, where he
declared it was vain to look, upon Archelaus himself, and discerned in
him that moral deformity, and contradiction of reason, whereof a brute
beast is incapable, but which is a disgrace and a stain upon humanity.

A later writer, who presses Utilitarianism into the service of
Socialism, is plainer-spoken than Grote, and says bluntly: "To be
honestly mistaken avails nothing. Thus Herbert Spencer--who is under
the delusion that we have come into this world each for the sake of
himself, and who opposes, as far as he can, the evolution of
society--is verily an immoral man.... Right is every conduct which
tends to the welfare of society; wrong, what obstructs that welfare."
(Gronlund, _Co-operative Commonwealth_, pp. 226, 227.) Thus is
overlaid the difference between harm and injury, between physical and
moral evil: thus is the meaning of a _human act_ ignored: in this
abyss of chaos and confusion, which Utilitarianism has opened out,
Moral Philosophy finds her grave.

(4) The Principle of Utility sees in virtue a habit of self-sacrifice,
useful to the community, but not naturally pleasant, and therefore not
naturally good and desirable, to him that practises it, but made
pleasurable and good and desirable to him by practice. (Mill, pp.