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 in the teeth of my own judgment? I may be perfectly aware that acting on rules is, speaking generally, the way to reach the end. I may even admit that the departure from rules in most cases has produced, and must produce, an effect detrimental to the end. I might, if I pleased, for argument’s sake admit (though it would be contrary to fact, and no one could ask for such an admission) that every previous departure from rules has been a failure, and has decreased the surplus. But now the matter stands thus: I have taken all pains to form an opinion, and I am quite certain that my case is an exception. I have no doubt whatever that in this instance the breaking of a rule will increase the surplus. To say that I am a fool does not touch the question; to say that I must be mistaken does not touch the question; to say that I ought not to think as I do, or ought not to act accordingly, begs the question. The moral end is clear; I, after having thought over all considerations up to my lights, am clear as to the means. What right have you, what right has the world to tell me to hold my hand, to make your uncertain opinion the standard rather than the certain end? How shall I answer for it to my own conscience if I do? What is this rule that is to come between me and my moral duty? Let us repeat our illustration. The rule says, Do not commit adultery. I wish to commit adultery. I am sure I do not want to please myself at all; in fact rather the contrary. I am as positive as I can be of anything, that the case is either not contemplated by the rule, or, if it is, that the rule is wrong, that the proposed act must diminish the sum of the pain, and must increase the sum of the pleasure of the sentient world as a whole, and this too after all consequences that I can reckon (and I can reckon no more) have been counted in. Is it immoral then to break the rule; or rather is it not immoral to keep it, to sacrifice a real good to a mere idea? My conscience is clear; and my dreams will not be broken by ‘the groans of an abstraction.’ (Mill, Dissert., i. 21.)

Now, if it be answered here that, on any theory of morals,