The principle of Mr Bentham, if we understand it, is this, that mankind ought to act so as to produce their greatest happiness. The word OUGHT, he tells us, has no meaning, unless it be used with reference to some interest. But the interest of a man is synonymous with his greatest happiness:--and therefore to say that a man ought to do a thing, is to say that it is for his greatest happiness to do it. And to say that mankind OUGHT to act so as to produce their greatest happiness, is to say that the greatest happiness is the greatest happiness--and this is all! Does Mr Bentham's principle tend to make any man wish for anything for which he would not have wished, or do anything which he would not have done, if the principle had never been heard of? If not, it is an utterly useless principle. Now, every man pursues his own happiness or interest--call it which you will. If his happiness coincides with the happiness of the species, then, whether he ever heard of the "greatest happiness principle" or not, he will, to the best of his knowledge and ability, attempt to produce the greatest happiness of the species. But, if what he thinks his happiness be inconsistent with the greatest happiness of mankind, will this new principle convert him to another frame of mind? Mr Bentham himself allows, as we have seen, that he can give no reason why a man should promote the greatest happiness of others if their greatest happiness be inconsistent with what he thinks his own. We should very much like to know how the Utilitarian principle would run when reduced to one plain imperative proposition? Will it run thus--pursue your own happiness? This is superfluous. Every man pursues it, according to his light, and always has pursued it, and always must pursue it. To say that a man has done anything, is to say that he thought it for his happiness to do it. Will the principle run thus--pursue the greatest happiness of mankind, whether it be your own greatest happiness or not? This is absurd and impossible; and Bentham himself allows it to be so. But, if the principle be not stated in one of these two ways, we cannot imagine how it is to be stated at all. Stated in one of these ways, it is an identical proposition,--true, but utterly barren of consequences. Stated in the other way, it is a contradiction in terms. Mr Bentham has distinctly declined the absurdity. Are we then to suppose that he adopts the truism?