3. we observe, first, how the rules that prescribe the distribution of kindness in accordance with normal promptings of Family Affections, Friendship, Gratitude, and Pity have a firm Utilitarian basis: and how Utilitarianism is naturally referred to for an explanation of the difficulties that arise in attempting to define these rules. 430-439
4. A similar result is reached by an examination, singly and together, of the different elements into which we have analysed the common notion of Justice: 439-448
5. and in the case of other virtues. 448-450
6. Purity has been thought an exception: but a careful examination of common opinions as to the regulation of sexual relations exhibits a peculiarly complex and delicate correspondence between moral sentiments and social utilities. 450-453
7. The hypothesis that the Moral Sense is ‘unconsciously Utilitarian’ also accounts for the actual differences in different codes of Duty and estimates of Virtue, either in the same age and country, or when we compare different ages and countries. It is not maintained that perception of rightness has always been consciously derived from perception of utility: a view which the evidence of history fails to support. 453-457
On the Utilitarian view, the relation between Ethics and Politics is different for different parts of the legal code. 457-459
1. Ought a Utilitarian, then, to accept the Morality of Common Sense provisionally as a body of Utilitarian doctrine? Not quite; for even accepting the theory that the Moral Sense is derived from Sympathy, we can discern several causes that must have operated to produce a divergence between Common Sense and a perfectly Utilitarian code of morality. 460-467
2. At the same time it seems idle to try to construct such a code in any other way than by taking Positive Morality as our basis. 467-471
3. If General Happiness be the ultimate end, it is not reasonable to adopt “social health” or “efficiency” as the practically ultimate criterion of morality. 471-474
THE METHOD OF UTILITARIANISM (_continued_)
1. It is, then, a Utilitarian’s duty at once to support generally, and to rectify in detail, the morality of Common Sense: and the method of pure empirical Hedonism seems to be the only one that he can at present use in the reasonings that finally determine the nature and extent of this rectification. 475-480