If "the greatest happiness of the greatest number," or in other words, "the general happiness," is the proper end of action, then not only for all public action but for all private action, it must be the end; because, otherwise, the greater part of action remains unguided. Consider its fitness for each. If corporate action is to be guided by the principle, with its interpreting comment, "everybody to count for one, nobody for more than one," there must be an ignoring of all differences of character and conduct, merits and demerits, among citizens, since no discrimination is provided for, and, moreover, since that in respect of which all are to count alike cannot be happiness itself, which is indistributable, and since equal sharing of the concrete means to happiness, besides failing ultimately would fail proximately to produce the greatest happiness; it results that equal distribution of the conditions under which happiness may be pursued is the only tenable meaning: we discover in the principle nothing but a round-about insistance on equity. If, taking happiness at large as the aim of private action, the individual is required to judge between his own happiness and that of others as an impartial spectator would do, we see that no supposition concerning the spectator save one which suicidally ascribes partiality to him, can bring out any other result than that each shall enjoy such happiness, or appropriate such means to happiness, as his own efforts gain: equity is again the sole content. When, adopting another method, we consider how the greatest sum of happiness may be composed, and, recognizing the fact that equitable egoism will produce a certain sum, ask how pure altruism is to produce a greater sum; we are shown that if all, exclusively pursuing altruistic pleasures, are so to produce a greater sum of pleasures, the implication is that altruistic pleasures, which arise from sympathy, can exist in the absence of egoistic pleasures with which there may be sympathy--an impossibility; and another implication is that if, the necessity for egoistic pleasures being admitted, it is said that the greatest sum of happiness will be attained if all individuals are more altruistic than egoistic, it is indirectly said that as a general truth, representative feelings are stronger than presentative feelings--another impossibility. Again, the doctrine of pure altruism assumes that happiness may be to any extent transferred or redistributed; whereas the fact is that pleasures of one order cannot be transferred in large measure without results which are fatal or extremely injurious, and that pleasures of another order cannot be transferred in any degree. Further, pure altruism presents this fatal anomaly, that while a right principle of action must be more and more practiced as men improve, the altruistic principle becomes less and less practicable as men approach an ideal form, because the sphere for practicing it continually decreases.