to allow him to take from A an equal share of the benefit gained by A's labor, toward which he and the rest have done nothing? Passing from this conceivable, though not credible, decision of the spectator, here noted for the purpose of observing that habitual conformity to it would be impossible, there remains to be considered the decision which a spectator really impartial would give. He would say that the happiness, or material aid to happiness, which had been purchased by A's labor, was to be taken by A. He would say that B, C, and D had no claims to it, but only to such happiness, or aids to happiness, as their respective labors had purchased. Consequently, A, acting as the imaginary impartial spectator would direct, is, by this test, justified in appropriating such happiness or aid to happiness as his own efforts have achieved. And so under its special form as under its general form, the principle is true only in so far as it embodies a disguised justice. Analysis again brings out the result that making "general happiness" the end of action, really means maintaining what we call equitable relations among individuals. Decline to accept in its vague form "the greatest happiness principle," and insist on knowing what is the implied conduct, public, or private, and it turns out that the principle is meaningless save as indirectly asserting that the claims of each should be duly regarded by all. The utilitarian altruism becomes a duly qualified egoism. § 86. Another point of view from which to judge the altruistic theory may now be taken. If, assuming the proper object of pursuit to be general happiness, we proceed rationally, we must ask in what different ways the aggregate, general happiness, may be composed; and must then ask what composition of it will yield the largest sum. Suppose that each citizen pursues his own happiness independently, not to the detriment of others, but without active concern for others; then their united happinesses constitute a certain sum--a certain general happiness. Now suppose that each, instead of making his own happiness the object of pursuit, makes the happiness of others the object of pursuit; then, again, there results a certain sum of happiness. This sum must be less than, or equal to, or greater than, the first. If it is admitted that this sum is either less than the first, or only equal to it, the altruistic course of action is confessedly either worse than, or no better than, the egoistic. The assumption must be that the sum of happiness obtained is greater. Let us observe what is involved in this assumption.