Page:Philosophical Review Volume 9.djvu/198

182 placed by the side of those passages in regard to self-love and conscience, which have already been considered, and, together with them, has been cited in support of the interpretation that Butler finally resolves virtue into happiness. It is to be observed, however, that the statements previously noted laid emphasis on happiness for the purpose of demonstrating the importance of self-love, of exhibiting the correspondence of duty and self-interest. In the present instance, on the other hand, Butler is laying stress upon the general happiness, and is anxious to establish the agreement between duty and altruism. Previously his statements, when isolated from the context, made virtue synonymous with individual happiness; the present assertion, together with the succeeding statements in regard to benevolence, would make virtue synonymous with the general happiness. But, indeed, the exaltation of the principle of benevolence which occurs toward the end of the twelfth sermon, and with which one can parallel certain passages in the ninth sermon, "Upon the Forgiveness of Injuries," may be fairly balanced against those former statements about self-love, as indicative of Butler's method, and unless his thought is to be regarded as utterly confused, such passages should, I think, be looked upon only as matters of special emphasis, not at all unnatural or inappropriate to the peculiar form of his exposition.

The argument in the present case is that, as happiness is the only thing "of consequence to mankind," it "then is all which any person can, in strictness of speaking, be said to have a right to." "We can, therefore, owe no man anything, but only to further and promote his happiness, according to our abilities." This "is a discharge of all the obligations" we are under to our fellows. From this continuation of the quotation the meaning becomes clearer. An emphasis placed upon the word 'consequence' would make the meaning apparent. All we can do for our fellows, all the obligations we can owe to them, is the promotion of their happiness. We are able to contribute to their happiness, but not directly to their perfection. Viewed in this light, the statement, which introduced this digression, is so far removed