In the first place, the denial of any moral quality in motive seems to be inconsistent with Mill's own principles. The Utilitarian, according to him, holds that the moral law is essentially the statement that certain conduct produces general happiness. If, then, we ask, Who is a good man? we first reply that he is a man whose conduct produces happiness. Another conclusion is obviously necessary, and is implied in Mill's statement that the 'intention' is essential to morality. The man, that is, must foresee that his conduct will produce happiness. The 'calculation' is precisely what makes an action moral as well as accidentally useful. In other words, the man is good to whom the knowledge that an act will produce happiness is the same thing as a command to perform the act. The 'intention' could not affect conduct without the corresponding motive, and Mill can at times recognise the obvious consequence. The 'physical law' (meaning the law enforced by physical coercion), he says incidentally, has 'extrinsic' sanctions;[601] the moral law is different, because it sanctions good actions for their goodness. 'Moral approval' must therefore include approval of character. A man, to be moral, must be one who does useful things simply because they are useful. He must then, it would seem, be at least benevolent. The same thing is implied by the doctrine of 'intention' or 'calculation.' An action may be useful or the reverse without being moral when the consequences are unknown to the agent. To make it moral he must know the consequences--for otherwise he is merely acting at random; and the foreseen consequences constitute the 'intention.' To this Mill adds that he must have taken into account the consequences which 'might have been foreseen.'[602] Otherwise we should have to excuse a man because he had neglected to calculate, whereas to calculate is the very essence of virtue. A man who fired a gun down a crowded street would not be excusable because he had not thought of the result. He 'ought' to have thought of it. The question of moral approval of any given action turns upon these questions. Did a man foresee evil consequences and disregard them? He is then cruel. Did he neglect to consider them? He is then culpably careless, though not actually malignant. Were the consequences altogether beyond the powers of reasonable calculation? Then he may be blameless. The whole moral question, therefore, depends upon the character indicated; that is, upon the motives which induce a man to calculate consequences and which determine his conduct when the calculation is made.