Mill's Theory of Utilitarianism

The mission of discourse that Mill sets for his discussion of Utilitarianism is one of proving the principle of Utility, which can be interpreted as setting what he calls a "moral standard" by which to conduct discourse in moral philosophy. Repeatedly Mill refers to Utilitarianism as a conception, which implies that it is a first principle or hypothesis of a totalizing moral philosophy or "theory of life," which in turn contains subsidiary attributes (e.g., virtue) that are meant to be defined in terms of it. To the degree Utilitarianism offers a totalistic moral structure, it is a critique of competing moral philosophy. Moral structures that have already been identified by other commentators are instrumental for Mill, meaning they may be discussed, incorporated, or rejected, as appropriate, into the discussion of Utilitarianism. This would help explain Mill's interpretation of Epicureanism to assist in

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culties" of reason and habit of mind are meant to adjust themselves to the satisfaction and preferences of physical sensation. Indeed, according to Mill's argument, if moral philosophy is to be relevant to the first principle of the greatest good for the greatest number, it has to apply not only to individual cases of happy experience of moral satisfaction but also to a social universe that reflects moral behavior that is an attribute of shared commitment to that principle. This can be problematic, for the truth is that individual and social priorities and preferences will not always be identical. Undoubtedly, the point at which a society's interests and the individual's part, moral action can be interpreted as an action of sacrifice, which of course could cause individual unhappiness. But that is irrelevant, according to Mill. Utilitarian happiness does not refer to "the agent's own happiness, but that of all concerned [= society]." Thus the proof of Utilitarianism is in the action, whatever the individual agent may think, or whether the agent thinks at all. Behavior and externals, which go to make up the shape of human experience as shared social experience are what matter. What is there to decide whether a particular pleasure
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