The general welfare, that is, the greatest possible true happiness of all, not the greatest happiness of the smallest number which is often the ruling principle of state laws, nor the greatest happiness of the greatest number without consideration of the minority,--is the highest ethical criterion. It may be difficult to ascertain wherein this happiness consists; Bentham demands, for the determination of the worth of an action, a calculation of the intensity, duration, certainty, fecundity, and purity, of the feelings produced by it. But the happiness and misery of mankind is surely the most important object of mankind; it must be, therefore, our highest care to ascertain the results of an action _as far as we are able_. And, in fact, the most important results of any form of action are generally ascertainable. To make endeavor after one's own and others' perfection the criterion of morality is to set up a false standard, a form without a content, since "perfection" designates merely a state that accords with some preconceived concept or end. The question is: What end shall human perfection realize? The criterion of general welfare alone can define human perfection. It is such a constitution of man's bodily and spiritual characteristics as conduces in the highest degree to general happiness. Too long and detailed a consideration of possible results is not desirable in every case where action is called for. There is seldom time for a consideration of the intensity, duration, etc., of resulting pain and pleasure. It is well, in most cases, to follow the general moral rules we have attained to through previous reflection. In cases of doubt, we need to appeal to our highest criterion. Often such doubt may be caused by selfishness, by the hidden desire to act, after all, for our own benefit; we need, therefore, to put to ourselves the question: How would we judge the action of another in our own position? Thus we arrive at the highest moral commandment, which is: So act that thy conduct, if made general, would be for the good of mankind. And the force of example is here one of the factors to be considered. It has been asked what right one has to assert the rule that each one is to count for one, and no one for more than one, in moral decisions. May not one human being's capacity for happiness be greater than another's, and his happiness, therefore, more to be considered? It may be answered that bad men have never been embarrassed for an excuse for selfishness, but that the arrogance of regarding one's own happiness as of greater worth than that of others has brought incalculable harm into the world, and that the only safe method of calculation for the purpose of furthering the general welfare, is the rule above given,--that each one shall count as one and no more.