this,for shortness,instead of saying at length that principle which states the greatest happiness of all those whose interest lain question,as being the right and proper,and only right and proper and universally desirable,end of human action:of human action in every situation;and,in particular,in that of a functionary,or set of functionaries,exercising the powers of Government.The word utility does not so clearly point to the ideas of pleasure and pain as the words happiness and felicity do:nor does it lead us to the consideration of the number,of the interests affected:
[to]the number,as being the circumstance which contributes,in the largest proportion,to the formation of the standard here in question;the standard of right and wrong,by which alone the propriety of human conduct,in every situation,can with propriety be tried.
This want of a sufficiently manifest connection between the ideas of happiness and pleasure on the one hand,and the idea of utility on the other,I have every now and then found operating,and with but too much efficiency,as a bar to the acceptance,that might otherwise have been given,to this principle.
For further elucidation of the principle of utility,or say greatest happiness principle,it may be some satisfaction to the reader,to see a note,inserted in a second edition,now printing,of a later work of the Author's,intitled `An Introduction to the Principles of Morals and Legislation'.In chapter 1,subjoined to paragraph xiii is a note in these words:'The principle of utility'(I have heard it said)`is a dangerous principle:it is dangerous on certain occasions to consult it.'This is as much as to saywhat?that it is not consonant to utility to consult utility;in short,that it is not consulting it,to consult it.
In the second edition,to this note is added the following paragraph.
Explanation,written 12th July,1822,relative to the above note.