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There are two classical types of utilitarianism: act utilitarianism…

There are two classical types of utilitarianism: act utilitarianism and rule utilitarianism. In applying the principle of utility, act utilitarians … say that ideally we ought to apply the principle to all of the alternatives open to us at any given moment. We may define act utilitarianism in this way: act utilitarianism: An act is right if and only if it results in as much good as any available alternative. Of course, we cannot do the necessary calculations to determine which act is the correct one in each case, for often we must act spontaneously and quickly. So rules of thumb (for example, “In general don’t lie,” and “Generally keep your promises”) are of practical importance. However, the right act is still that alternative that results in the most utility. The obvious criticism of act utility is that it seems to fly in the face of fundamental intuitions about minimally correct behavior. Consider Richard Brandt’s criticism of act utilitarianism: It implies that if you have employed a boy to mow your lawn and he has finished the job and asks for his pay, you should pay him what you promised only if you cannot find a better use for your money. It implies that when you bring home your monthly paycheck you should use it to support your family and yourself only if it cannot be used more effectively to supply the needs of others. It implies that if your father is ill and he has no prospect of good in his life, and maintaining him is a drain on the energy and enjoyments of others, then, if you can end his life without provoking any public scandal or setting a bad example, it is your positive duty to take matters into your own hands and bring his life to a close. 1 Rule utilitarians like Brandt attempt to offer a more credible version of the theory. They state that an act is right if it conforms to a valid rule within a system of rules that, if followed, will result in the best possible state of affairs (or the least bad state of affairs, if it is a question of all the alternatives being bad). We may define rule utilitarianism this way: rule utilitarianism: An act is right if and only if it is required by a rule that is itself a member of a set of rules whose acceptance would lead to greater utility for society than any available alternative. Human beings are rule-following creatures. We learn by adhering to the rules of a given subject, whether it is speaking a language, driving a car, dancing, writing an essay, rock climbing, or cooking. We want to have a set of action-guiding rules to live by. The act-utilitarian rule, to do the act that maximizes utility, is too general for most purposes. Often we don’t have time to deliberate whether lying will produce more utility than truth telling, so we need a more specific rule prescribing truthfulness, which passes the test of rational scrutiny. Rule utilitarianism asserts that the best chance of maximizing utility is by following the set of rules most likely to give us our desired results…. An often-debated question in ethics is whether rule utilitarianism is a consistent version of utilitarianism…. [F]or example, we could imagine a situation in which breaking the general rule “Never lie” in order to spare someone’s feelings would create more utility … than keeping the rule would. It would seem that we could always improve on any version of rule utilitarianism by breaking the set of rules whenever we judge that by so doing we could produce even more utility than by following the set…. Whatever the answers … utilitarianism does have two very positive features. It also has several problems. The first attraction or strength is that it is a single principle, an absolute system with a potential answer for every situation. Do what will promote the most utility! It’s good to have a simple, action-guiding principle that is applicable to every occasion—even if it may be difficult to apply (life’s not simple). Its second strength is that utilitarianism seems to get to the substance of morality. It is not merely a formal system (that is, a system that sets forth broad guidelines for choosing principles but offers no principles; such a guideline would be “Do whatever you can universalize”) but rather has a material core: Promote human (and possibly animal) flourishing and ameliorate suffering. The first virtue gives us a clear decision procedure in arriving at our answer about what to do. The second virtue appeals to our sense that morality is made for humans (and other animals?) and that morality is not so much about rules as about helping people and alleviating the suffering in the world…. Opponents raise several … objections against utilitarianism. We discuss five of them: (1) the no-rest objection, (2) the absurd-implications objection, (3) the integrity objection, (4) the justice objection, and (5) the publicity objection…. Problem 1: The No-Rest Objection: According to utilitarianism, one should always do that act that promises to promote the most utility. However, there is usually an infinite set of possible acts to choose from, and even if I can be excused from considering all of them, I can be fairly sure that there is often a preferable act that I could be doing. For example, when I am about to go to the movies with a friend, I should ask myself if helping the homeless in my community wouldn’t promote more utility. When I am about to go to sleep, I should ask myself whether I could at that moment be doing something to help save the ozone layer. And why not simply give all my assets (beyond what is absolutely necessary to keep me alive) to the poor in order to promote utility? Following utilitarianism, I should get little or no rest, and, certainly, I have no right to enjoy life when, by sacrificing, I can make others happier. Similar to this point is Peter Singer’s contention that middle-class people have a duty to contribute to poor people (especially in undeveloped countries) more than one-third of their income and all of us have a duty to contribute every penny above $30,000 that we possess until we are only marginally better off than the worst-off people on Earth. But, the objection goes, this makes morality too demanding, creates a disincentive to work, and fails to account for differential obligation. So utilitarianism must be a false doctrine. Response: The utilitarian responds … by insisting that a rule prescribing rest and entertainment is actually the kind of rule that would have a place in a utilitymaximizing set of rules. The agent should aim at maximizing his or her own happiness as well as other people’s happiness. For the same reason, it is best not to worry much about the needs of those not in our primary circle. Although we should be concerned about the needs of future and distant (especially poor) people, it actually would promote disutility for the average person to become preoccupied with these concerns. Peter Singer represents a radical act-utilitarian position, which fails to give adequate attention to the rules that promote human flourishing, such as the right to own property, educate one’s children, and improve one’s quality of life, all of which probably costs more than $30,000 per year in many parts of North America. But, the utilitarian would remind us, we can surely do lot more for suffering humanity than we now are doing—especially if we join together and act cooperatively. And we can simplify our lives, cutting back on conspicuous consumption, while improving our overall quality. Problem 2: The Absurd-Implications Objection: W. D. Ross has argued that utilitarianism is to be rejected because it is counterintuitive. If we accept it, we would have to accept an absurd implication. Consider two acts, A and B, that will both result in 100 hedons (units of pleasure of utility). The only difference is that A involves telling a lie and B involves telling the truth. The utilitarian must maintain that the two acts are of equal value. But this seems implausible; truth seems to be an intrinsically good thing…. Response: … [U]tilitarians can agree that there is something counterintuitive in the calculus of equating an act of lying with one of honesty; but, they argue, we must be ready to change our culture-induced moral biases. What is so important about truth telling or so bad about lying? If it turned out that lying really promoted human welfare, we’d have to accept it. But that’s not likely. Our happiness is tied up with a need for reliable information (truth) on how to achieve our ends. So truthfulness will be a member of rule utility’s set. But when lying will clearly promote utility without undermining the general adherence to the rule, we simply ought to lie. Don’t we already accept lying to a gangster or telling white lies to spare people’s feelings? … Problem 3: The Integrity Objection: Bernard Williams argues that utilitarianism violates personal integrity by commanding that we violate our most central and deeply held principles. He illustrates this with the following example: Jim finds himself in the central square of a small South American town. Tied up against the wall [is] a row of twenty Indians, most terrified, a few defiant, in front of them several armed men in uniform. A heavy man in a sweat-stained khaki shirt turns out to be the captain in charge and, after a good deal of questioning of Jim which establishes that he got there by accident while on a botanical expedition, explains that the Indians are a random group of inhabitants who, after recent acts of protest against the government, are just about to be killed to remind other possible protesters of the advantages of not protesting. However, since Jim is an honored visitor from another land, the captain is happy to offer him a guest’s privilege of killing one of the Indians himself. If Jim accepts, then as a special mark of the occasion, the other Indians will be let off. Of course, if Jim refuses, then there is no special occasion, and Pedro here will do what he was about to do when Jim arrived, and kill them all. Jim, with some desperate recollection of schoolboy fiction, wonders whether if he got hold of a gun, he could hold the captain, Pedro and the rest of the soldiers to threat, but it is quite clear from the set-up that nothing of that kind is going to work: any attempt of that sort of thing will mean that all the Indians will be killed, and himself. The men against the wall, the other villagers, understand the situation, and are obviously begging him to accept. What should he do? Williams asks rhetorically, How can a man, as a utilitarian agent, come to regard as one satisfaction among others, and a dispensable one, a project or attitude round which he has built his life, just because someone else’s projects have so structured the causal scene that that is how the utilitarian sum comes out? Williams’s conclusion is that utilitarianism leads to personal alienation and so is deeply flawed

 

 

15. Strengths and Weaknesses of Utilitarianism Louis P. Pojman

Which of the three meta-ethical theories (Divine Command Theory, The Social Contract, or Natural Law) is the author of each chapter relying on? Support your answers with quotes from each section.

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