to be admitted by Utilitarians themselves. It is for them, however, to deal with the dilemma which their own ingenuity has thus devised. My only concern with the two-headed monster they have imagined is to protest against its being mistaken for the one sole species of justice which Anti-utilitarianism recognises, and which never presents any such double-faced appearance. In the case before us anti-utilitarian justice would decide with her accustomed ease between the two appellants. What she would look to would simply be that each co-operator should have his due. But how much soever she might declare an inferior workman to deserve for doing his best, she certainly would not allow his deserts to extend to participation in the fruits of the toil of those of his fellows who had done better than he. His having produced as much as he was able could not render due to him a share in the larger produce of others of superior capacity. Very possibly the superior workmen might agree that all should participate equally in the aggregate results of their joint labour. If so, well and good. For so liberal a concession they would deserve credit, and thanks would be due to them from those in whose favour it was made; but this of itself would be a conclusive proof, if any were wanting, that the concession was an act, not of justice, but of generosity, not of debt, but of grace. Again, what discordance is there not as to the most equitable repartition of taxation! That all should be taxed in equal proportion to their pecuniary means; that taxation should be a graduated percentage on income, rising as income rose; that all, whether rich or poor, should be taxed alike; that all should pay equal capitation, but unequal property-tax--these are some out of many divergencies of opinion, and 'from these confusions' there is, Mr. Mill considers, 'no other mode of extrication than the utilitarian.'[19] But if there were really no other, there would, in fact, be none at all. For opinions differ scarcely less as to the utility, than as to the justice of each specified mode of taxation. There are quite as many persons who think it expedient as who think it equitable that people should be taxed either equally, or according to any of the suggested schemes of inequality. All the help that Utilitarianism here affords is, as usual, to leave every one to judge for himself which plan is the most advisable, and then to pronounce that to be the only moral plan. Anti-utilitarianism offers guidance of a very different sort. It wastes no time in seeking for an escape from confusion, for it allows no confusion to exist. It spurns equally the idea of different persons being required to pay different prices for equal quantities of the same thing, merely because some of them can afford to pay more, and that of their being all required to pay the same price for different quantities, merely because all are equally in need of the quantities they respectively obtain. It recognises only