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Need help? Like other forms of consequentialism , its core idea is that whether actions are morally right or wrong depends on their effects. More specifically, the only effects of actions that are relevant are the good and bad results that they produce. A key point in this article concerns the distinction between individual actions and types of actions.
Utilitarians believe that the purpose of morality is to make life better by increasing the amount of good things such as pleasure and happiness in the world and decreasing the amount of bad things such as pain and unhappiness. They reject moral codes or systems that consist of commands or taboos that are based on customs, traditions, or orders given by leaders or supernatural beings.
Instead, utilitarians think that what makes a morality be true or justifiable is its positive contribution to human and perhaps non-human beings. The most important classical utilitarians are Jeremy Bentham and John Stuart Mill Bentham and Mill were both important theorists and social reformers. Their theory has had a major impact both on philosophical work in moral theory and on approaches to economic, political, and social policy.
The task of determining whether utilitarianism is the correct moral theory is complicated because there are different versions of the theory, and its supporters disagree about which version is correct. This article focuses on perhaps the most important dividing line among utilitarians, the clash between act utilitarianism and rule utilitarianism.
After a brief overall explanation of utilitarianism, the article explains both act utilitarianism and rule utilitarianism, the main differences between them, and some of the key arguments for and against each view. Utilitarianism is a philosophical view or theory about how we should evaluate a wide range of things that involve choices that people face. Among the things that can be evaluated are actions, laws, policies, character traits, and moral codes. Utilitarianism is a form of consequentialism because it rests on the idea that it is the consequences or results of actions, laws, policies, etc.
In general, whatever is being evaluated, we ought to choose the one that will produce the best overall results. Utilitarianism appears to be a simple theory because it consists of only one evaluative principle: Do what produces the best consequences. Jeremy Bentham answered this question by adopting the view called hedonism. According to hedonism, the only thing that is good in itself is pleasure or happiness. Likewise, on the negative side, a lack of food, friends, or freedom is instrumentally bad because it produces pain, suffering, and unhappiness; but pain, suffering and unhappiness are intrinsically bad, i.
Many thinkers have rejected hedonism because pleasure and pain are sensations that we feel, claiming that many important goods are not types of feelings.
Being healthy or honest or having knowledge, for example, are thought by some people to be intrinsic goods that are not types of feelings. Other thinkers see desires or preferences as the basis of value; whatever a person desires is valuable to that person. If desires conflict, then the things most strongly preferred are identified as good.
This debate will not be further discussed in this article. Utilitarian reasoning can be used for many different purposes. It can be used both for moral reasoning and for any type of rational decision-making. In addition to applying in different contexts, it can also be used for deliberations about the interests of different persons and groups. When individuals are deciding what to do for themselves alone, they consider only their own utility.
For example, if you are choosing ice cream for yourself, the utilitarian view is that you should choose the flavor that will give you the most pleasure. If you enjoy chocolate but hate vanilla, you should choose chocolate for the pleasure it will bring and avoid vanilla because it will bring displeasure. In addition, if you enjoy both chocolate and strawberry, you should predict which flavor will bring you more pleasure and choose whichever one will do that. Because Bentham and other utilitarians were interested in political groups and public policies, they often focused on discovering which actions and policies would maximize the well-being of the relevant group.
Their method for determining the well-being of a group involved adding up the benefits and losses that members of the group would experience as a result of adopting one action or policy. The well-being of the group is simply the sum total of the interests of the all of its members.
Act and Rule Utilitarianism
To illustrate this method, suppose that you are buying ice cream for a party that ten people will attend. Your only flavor options are chocolate and vanilla, and some of the people attending like chocolate while others like vanilla. As a utilitarian, you should choose the flavor that will result in the most pleasure for the group as a whole. If seven like chocolate and three like vanilla and if all of them get the same amount of pleasure from the flavor they like, then you should choose chocolate.
An important point in this case is that you should choose chocolate even if you are one of the three people who enjoy vanilla more than chocolate. Similarly, if a government is choosing a policy, it should give equal consideration to the well-being of all members of the society. If this impartial perspective is seen as necessary for a utilitarian morality, then both self-interest and partiality to specific groups will be rejected as deviations from utilitarian morality. Utilitarians disagree about whether judgments of right and wrong should be based on the actual consequences of actions or their foreseeable consequences.
This issue arises when the actual effects of actions differ from what we expected. Smart 49 explains this difference by imagining the action of a person who, in ,saves someone from drowning. Had Hitler drowned, millions of other people might have been saved from suffering and death between and One reason for adopting foreseeable consequence utilitarianism is that it seems unfair to say that the rescuer acted wrongly because the rescuer could not foresee the future bad effects of saving the drowning person. In response, actual consequence utilitarians reply that there is a difference between evaluating an action and evaluating the person who did the action.
They stress the difference between evaluating actions and evaluating the people who perform them. Foreseeable consequence utilitarians accept the distinction between evaluating actions and evaluating the people who carry them out, but they see no reason to make the moral rightness or wrongness of actions depend on facts that might be unknowable. For them, what is right or wrong for a person to do depends on what is knowable by a person at a time. For this reason, they claim that the person who rescued Hitler did the right thing, even though the actual consequences were unfortunate.
Another way to describe the actual vs. One the actual consequence view says that to act rightly is to do whatever produces the best consequences. In the case of the rescuer, the expected positive utility is high because the probability that saving a drowning person will lead to the deaths of millions of other people is extremely low, and thus can be ignored in deliberations about whether to save the drowning person.
What this shows is that actual consequence and foreseeable consequence utilitarians have different views about the nature of utilitarian theory. Foreseeable consequence utilitarians understand the theory as a decision-making procedure while actual consequence utilitarians understand it as a criterion of right and wrong. Foreseeable consequence utilitarians claim that the action with the highest expected utility is both the best thing to do based on current evidence and the right action.
Actual consequence utilitarians might agree that the option with the highest expected utility is the best thing to do but they claim that it could still turn out to be the wrong action. This would occur if unforeseen bad consequences reveal that the option chosen did not have the best results and thus was the wrong thing to do. Both act utilitarians and rule utilitarians agree that our overall aim in evaluating actions should be to create the best results possible, but they differ about how to do that.
Act utilitarians believe that whenever we are deciding what to do, we should perform the action that will create the greatest net utility. In their view, the principle of utility—do whatever will produce the best overall results—should be applied on a case by case basis. The right action in any situation is the one that yields more utility i. Rule utilitarians adopt a two part view that stresses the importance of moral rules. According to rule utilitarians, a a specific action is morally justified if it conforms to a justified moral rule; and b a moral rule is justified if its inclusion into our moral code would create more utility than other possible rules or no rule at all.
According to this perspective, we should judge the morality of individual actions by reference to general moral rules, and we should judge particular moral rules by seeing whether their acceptance into our moral code would produce more well-being than other possible rules. The key difference between act and rule utilitarianism is that act utilitarians apply the utilitarian principle directly to the evaluation of individual actions while rule utilitarians apply the utilitarian principle directly to the evaluation of rules and then evaluate individual actions by seeing if they obey or disobey those rules whose acceptance will produce the most utility.
The contrast between act and rule utilitarianism, though previously noted by some philosophers, was not sharply drawn until the late s when Richard Brandt introduced this terminology. Because the contrast had not been sharply drawn, earlier utilitarians like Bentham and Mill sometimes apply the principle of utility to actions and sometimes apply it to the choice of rules for evaluating actions. This has led to scholarly debates about whether the classical utilitarians supported act utilitarians or rule utilitarians or some combination of these views.
Act utilitarianism is often seen as the most natural interpretation of the utilitarian ideal. If our aim is always to produce the best results, it seems plausible to think that in each case of deciding what is the right thing to do, we should consider the available options i. If every action that we carry out yields more utility than any other action available to us, then the total utility of all our actions will be the highest possible level of utility that we could bring about.
In other words, we can maximize the overall utility that is within our power to bring about by maximizing the utility of each individual action that we perform. If we sometimes choose actions that produce less utility than is possible, the total utility of our actions will be less than the amount of goodness that we could have produced. For that reason, act utilitarians argue, we should apply the utilitarian principle to individual acts and not to classes of similar actions. Traditional moral codes often consist of sets of rules regarding types of actions.
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The Ten Commandments, for example, focus on types of actions, telling us not to kill, steal, bear false witness, commit adultery, or covet the things that belong to others. Although the Biblical sources permit exceptions to these rules such as killing in self-defense and punishing people for their sins , the form of the commandments is absolute. In fact, both customary and philosophical moral codes often seem to consist of absolute rules.
The philosopher Immanuel Kant is famous for the view that lying is always wrong, even in cases where one might save a life by lying. Act utilitarians reject rigid rule-based moralities that identify whole classes of actions as right or wrong. They argue that it is a mistake to treat whole classes of actions as right or wrong because the effects of actions differ when they are done in different contexts and morality must focus on the likely effects of individual actions.
It is these effects that determine whether they are right or wrong in specific cases. They see no reason to obey a rule when more well-being can be achieved by violating it.
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One advantage of act utilitarianism is that it shows how moral questions can have objectively true answers. Act utilitarianism, however, provides a method for showing which moral beliefs are true and which are false. Once we embrace the act utilitarian perspective, then every decision about how we should act will depend on the actual or foreseeable consequences of the available options.
Although some people doubt that we can measure amounts of well-being, we in fact do this all the time. If two people are suffering and we have enough medication for only one, we can often tell that one person is experiencing mild discomfort while the other is in severe pain. Based on this judgment, we will be confident that we can do more good by giving the medication to the person suffering extreme pain. Although this case is very simple, it shows that we can have objectively true answers to questions about what actions are morally right or wrong. Using this information, Bentham thought, would allow for making correct judgments both in individual cases and in choices about government actions and policies.
The most common argument against act utilitarianism is that it gives the wrong answers to moral questions. Critics say that it permits various actions that everyone knows are morally wrong. The following cases are among the commonly cited examples:. The general form of each of these arguments is the same. In each case, act utilitarianism implies that a certain act is morally permissible or required. Yet, each of the judgments that flow from act utilitarianism conflicts with widespread, deeply held moral beliefs. Because act utilitarianism approves of actions that most people see as obviously morally wrong, we can know that it is a false moral theory.
Although act utilitarians criticize traditional moral rules for being too rigid, critics charge that utilitarians ignore the fact that this alleged rigidity is the basis for trust between people. If, in cases like the ones described above, judges, doctors, and promise-makers are committed to doing whatever maximizes well-being, then no one will be able to trust that judges will act according to the law, that doctors will not use the organs of one patient to benefit others, and that promise-makers will keep their promises.
More generally, if everyone believed that morality permitted lying, promise-breaking, cheating, and violating the law whenever doing so led to good results, then no one could trust other people to obey these rules. As a result, in an act utilitarian society, we could not believe what others say, could not rely on them to keep promises, and in general could not count on people to act in accord with important moral rules. An implication of this commitment is that whenever people want to buy something for themselves or for a friend or family member, they must first determine whether they could create more well-being by donating their money to help unknown strangers who are seriously ill or impoverished.
If more good can be done by helping strangers than by purchasing things for oneself or people one personally cares about, then act utilitarianism requires us to use the money to help strangers in need. Almost everyone, however, believes that we have special moral duties to people who are near and dear to us. As a result, most people would reject the notion that morality requires us to treat people we love and care about no differently from people who are perfect strangers as absurd. This issue is not merely a hypothetical case. In a famous article, Peter Singer defends the view that people living in affluent countries should not purchase luxury items for themselves when the world is full of impoverished people.
According to Singer, a person should keep donating money to people in dire need until the donor reaches the point where giving to others generates more harm to the donor than the good that is generated for the recipients. Critics claim that the argument for using our money to help impoverished strangers rather than benefiting ourselves and people we care about only proves one thing—that act utilitarianism is false.
There are two reasons that show why it is false. First, it fails to recognize the moral legitimacy of giving special preferences to ourselves and people that we know and care about. Second, since pretty much everyone is strongly motivated to act on behalf of themselves and people they care about, a morality that forbids this and requires equal consideration of strangers is much too demanding.
It asks more than can reasonably be expected of people. There are two ways in which act utilitarians can defend their view against these criticisms. First, they can argue that critics misinterpret act utilitarianism and mistakenly claim that it is committed to supporting the wrong answer to various moral questions. Because they do not maximize utility, these wrong answers would not be supported by act utilitarians and therefore, do nothing to weaken their theory. Unless critics can prove that common sense moral beliefs are correct the criticisms have no force.
Act utilitarians claim that their theory provides good reasons to reject many ordinary moral claims and to replace them with moral views that are based on the effects of actions. People who are convinced by the criticisms of act utilitarianism may decide to reject utilitarianism entirely and adopt a different type of moral theory. This judgment, however, would be sound only if act utilitarianism were the only type of utilitarian theory.
This is what defenders of rule utilitarianism claim. They argue that rule utilitarianism retains the virtues of a utilitarian moral theory but without the flaws of the act utilitarian version. Unlike act utilitarians, who try to maximize overall utility by applying the utilitarian principle to individual acts, rule utilitarians believe that we can maximize utility only by setting up a moral code that contains rules.
The correct moral rules are those whose inclusion in our moral code will produce better results more well-being than other possible rules. Once we determine what these rules are, we can then judge individual actions by seeing if they conform to these rules. The principle of utility, then, is used to evaluate rules and is not applied directly to individual actions.
Once the rules are determined, compliance with these rules provides the standard for evaluating individual actions. Rule utilitarianism sounds paradoxical. It says that we can produce more beneficial results by following rules than by always performing individual actions whose results are as beneficial as possible.
This suggests that we should not always perform individual actions that maximize utility. How could this be something that a utilitarian would support? In spite of this paradox, rule utilitarianism possesses its own appeal, and its focus on moral rules can sound quite plausible. The rule utilitarian approach to morality can be illustrated by considering the rules of the road.
Mill’s Moral and Political Philosophy
More specific rules that require stopping at lights, forbid going faster than 30 miles per hour, or prohibit driving while drunk do not give drivers the discretion to judge what is best to do. They simply tell drivers what to do or not do while driving. The reason why a more rigid rule-based system leads to greater overall utility is that people are notoriously bad at judging what is the best thing to do when they are driving a car.
A rule utilitarian can illustrate this by considering the difference between stop signs and yield signs. Stop signs forbid drivers to go through an intersection without stopping, even if the driver sees that there are no cars approaching and thus no danger in not stopping. A yield sign permits drivers to go through without stopping unless they judge that approaching cars make it dangerous to drive through the intersection. The key difference between these signs is the amount of discretion that they give to the driver.
The stop sign is like the rule utilitarian approach. It tells drivers to stop and does not allow them to calculate whether it would be better to stop or not. The yield sign is like act utilitarianism. It permits drivers to decide whether there is a need to stop. Act utilitarians see the stop sign as too rigid because it requires drivers to stop even when nothing bad will be prevented. The result, they say, is a loss of utility each time a driver stops at a stop sign when there is no danger from oncoming cars.
Rule utilitarians will reply that they would reject the stop sign method a if people could be counted on to drive carefully and b if traffic accidents only caused limited amounts of harm.
Mill’s Moral and Political Philosophy (Stanford Encyclopedia of Philosophy)
But, they say, neither of these is true. Because people often drive too fast and are inattentive while driving because they are, for example, talking, texting, listening to music, or tired , we cannot count on people to make good utilitarian judgments about how to drive safely. In addition, the costs i. Accident victims including drivers may be killed, injured, or disabled for life. For these reasons, rule utilitarians support the use of stop signs and other non-discretionary rules under some circumstances. Rule utilitarians generalize from this type of case and claim that our knowledge of human behavior shows that there are many cases in which general rules or practices are more likely to promote good effects than simply telling people to do whatever they think is best in each individual case.
This does not mean that rule utilitarians always support rigid rules without exceptions. Some rules can identify types of situations in which the prohibition is over-ridden. The rules of the road do not tell drivers when to drive or what their destination should be for example. Overall then, rule utilitarian can allow departures from rules and will leave many choices up to individuals. In such cases, people may act in the manner that looks like the approach supported by act utilitarians. Nonetheless, these discretionary actions are permitted because having a rule in these cases does not maximize utility or because the best rule may impose some constraints on how people act while still permitting a lot of discretion in deciding what to do.
As discussed earlier, critics of act utilitarianism raise three strong objections against it. According to these critics, act utilitarianism a approves of actions that are clearly wrong; b undermines trust among people, and c is too demanding because it requires people to make excessive levels of sacrifice. Rule utilitarians tend to agree with these criticisms of act utilitarianism and try to explain why rule utilitarianism is not open to any of these objections. Critics of act utilitarianism claim that it allows judges to sentence innocent people to severe punishments when doing so will maximize utility, allows doctors to kill healthy patients if by doing so, they can use the organs of one person to save more lives, and allows people to break promises if that will create slightly more benefits than keeping the promise.
Rule utilitarians say that they can avoid all these charges because they do not evaluate individual actions separately but instead support rules whose acceptance maximizes utility. To see the difference that their focus on rules makes, consider which rule would maximize utility: a a rule that allows medical doctors to kill healthy patients so that they can use their organs for transplants that will save a larger number of patients who would die without these organs; or b a rule that forbids doctors to remove the organs of healthy patients in order to benefit other patients.
Although more good may be done by killing the healthy patient in an individual case, it is unlikely that more overall good will be done by having a rule that allows this practice. If a rule were adopted that allows doctors to kill healthy patients when this will save more lives, the result would be that many people would not go to doctors at all. A rule utilitarian evaluation will take account of the fact that the benefits of medical treatment would be greatly diminished because people would no longer trust doctors. People who seek medical treatment must have a high degree of trust in doctors.
If they had to worry that doctors might use their organs to help other patients, they would not, for example, allow doctors to anesthetize them for surgery because the resulting loss of consciousness would make them completely vulnerable and unable to defend themselves. Thus, the rule that allows doctors to kill one patient to save five would not maximize utility. The same reasoning applies equally to the case of the judge.
In order to have a criminal justice system that protects people from being harmed by others, we authorize judges and other officials to impose serious punishments on people who are convicted of crimes. The purpose of this is to provide overall security to people in their jurisdiction, but this requires that criminal justice officials only have the authority to impose arrest and imprisonment on people who are actually believed to be guilty. They do not have the authority to do whatever they think will lead to the best results in particular cases.
Whatever they do must be constrained by rules that limit their power. Act utilitarians may sometimes support the intentional punishment of innocent people, but rule utilitarians will understand the risks involved and will oppose a practice that allows it. Rule utilitarians offer a similar analysis of the promise keeping case. They explain that in general, we want people to keep their promises even in some cases in which doing so may lead to less utility than breaking the promise.
The reason for this is that the practice of promise-keeping is a very valuable. It enables people to have a wide range of cooperative relationships by generating confidence that other people will do what they promise to do. If we knew that people would fail to keep promises whenever some option arises that leads to more utility, then we could not trust people who make promises to us to carry them through.
In each of these cases then, rule utilitarians can agree with the critics of act utilitarianism that it is wrong for doctors, judges, and promise-makers to do case by case evaluations of whether they should harm their patients, convict and punish innocent people, and break promises. The rule utilitarian approach stresses the value of general rules and practices, and shows why compliance with rules often maximizes overall utility even if in some individual cases, it requires doing what produces less utility.
Rule utilitarians see the social impact of a rule-based morality as one of the key virtues of their theory. The three cases just discussed show why act utilitarianism undermines trust but rule utilitarianism does not. Fundamentally, in the cases of doctors, judges, and promise-keepers, it is trust that is at stake. Being able to trust other people is extremely important to our well-being.
As a result, people would be less likely to see other people as reliable and trustworthy. While rule utilitarians do not deny that there are people who are not trustworthy, they can claim that their moral code generally condemns violations of trust as wrongful acts. The problem with act utilitarians is that they support a moral view that has the effect of undermining trust and that sacrifices the good effects of a moral code that supports and encourages trustworthiness.
Rule utilitarians believe that their view is also immune to the criticism that act utilitarianism is too demanding. In addition, while the act utilitarian commitment to impartiality undermines the moral relevance of personal relations, rule utilitarians claim that their view is not open to this criticism. They claim that rule utilitarianism allows for partiality toward ourselves and others with whom we share personal relationships.
Moreover, they say, rule utilitarianism can recognize justifiable partiality to some people without rejecting the commitment to impartiality that is central to the utilitarian tradition.