6, in corp.), "The defect of doing is made up by suffering, inasmuch as they suffer what the Eternal Law prescribes for them to the extent to which they fail to do what accords with the Eternal Law." And St. Anselm (_Cur Deus homo_, nn. 14, 15): "God cannot possibly lose His honour: for either the sinner spontaneously pays what he owes, or God exacts it of him against his will. Thus if a man chooses to fly from under the will of God commanding, he falls under the same will punishing." Punishment is called by Hegel, "the other half of sin." Lastly, they are God's own spoken words (Deut. xxxii. 35): "Vengeance is Mine, I will repay." _Readings_.--St. Thos., _Cont. Gent_., iii. 140, n. 5, Amplius; _ib_., iii., 144, nn. 8, Per hoc, and 9, Est autem. For Plato's views on punishment see _Protag_. 324 A, B; _Gorgias_, 525; _Rep_. 380 B, 615; _Phaedo_, 113 E; _Laws_, 854 D; 862 D, E; 934 A; 957 E. Plato recognizes only the _medicinal_ and the _deterrent_ functions of punishment, and ignores the _retributive_. This is not to be wondered at in one who wrote: "No one is wicked voluntarily; but it is an evil habit of body and a faulty education that is the cause of every case of wickedness" (_Timaeus_, 86 E; cf. _Laws_, 731 C, D), which error receives a masterly confutation in Aristotle, _Ethics_, III, v. CHAPTER X. OF UTILITARIANISM. 1. Though the name _utilitarian_ is an English growth of this century, the philosophy so called probably takes its origin from the days when man first began to speculate on moral matters. Bentham and the two Mills, Austin, and George Grote, have repeated in England the substance of what Protagoras and Epicurus taught in Greece, two thousand years before. It is the system of Ethics to which all must incline, who ignore the spiritual side of man's nature and his hopes of a better world. It is a morality of the earth, earthy. 2. Utilitarianism has not been formulated like the Athanasian Creed. It is impossible to state it and combat it in a form to which all Utilitarians will subscribe. Indeed, it is an amiable weakness of theirs, when confronted with the grosser consequences that flow from their theories, to run off to some explanation, true enough, but quite out of keeping with the primary tenets of their school. We will take what may be called a "mean reading" of the indications which various Utilitarian thinkers afford of their mind and philosophy. These authorities, then, teach two main heads of doctrine:-- (1) That the last end and final good of man lies in this world, and consists in the greatest happiness of the greatest number of mankind, happiness being taken to mean pleasure as well of the senses as of the understanding, such pleasure as can be had in this world, along with immunity from pain. (Mill's _Utilitarianism_, 2nd Ed., pp. 9, seq.)