An Introduction to the Principles of Morals and Legislation

Jeremy Bentham's Bentham Utilitarianism is essentially based on his atheism.Bentham wants to come up with a decision making calculus which is simultaneously applicable to issues in economics(politics)and ethics(morals).Bentham claims that for all actions there are two distinctly measurable outcomes,pain and pleasure. Bentham comes up with a Principle of Utility(p.1).This essentially boils down to the observation that positive utility(pleasure) is generated by activities that generate pleasure while negative utility(pain) is generated by activities which generate pain.One can approve or disapprove of any action to the extent that it increases happiness(pleasure)or decreases pain.Approve ,in Bentham's system,translates as good or right.Disapprove,in Bentham 's system, translates as bad or wrong.How is this system implemented ? Bentham claims that there are lots(units) of pleasure and pain that all decision makers can calculate precisely and exactly.The value of the lots will be more or less depending on the duration,intensity,and certainty of the pleasure.All actions are equally good if the sum of the amounts of pleasure resulting from each action is equal.This is where economists come up with their indifference curve analysis.Unfortunately,Bentham fails miseribly in his attempt to demonstrate that human decision makers have the capacity to calculate exactly in quantitative terms.He merely asserts it:" ...who is their who does not calculate ? Men calculate,some with less exactness,indeed,and some with more:but all men calculate.I would not say,that even a madman does not calculate".(p.188) Bentham is the founder of both Classical and Neoclassical economics.Smith explicitly rejected Bentham's arguments in The Theory of Moral Sentiments (1759;sixth edition,1790)some 28 years before Bentham decided to eliminate conscience(Smith's impartial spectator) and substitute utility.It is easy to see that the modern Benthamite approach is to combine the Bayesian ,subjectivist approach to probability of F Ramsey,B De Finetti,and L Savage with the game theoretic,expected utility approach to utility of von Neumann and Morgenstern to obtain the Subjective Expected Utility (SEU)approach which is the fundamental foundation of all neoclassical economics.All neoclassical economists are required to accept this theory on pain of excommunication.Any economist ,who claims that he is not a neoclassical economist ,but who fervently supports SEU,is a neoclassical economist.Only risk,usually represented by the standard deviation of a normal probability distribution ,exists in SEU.Keynes demonstrated that SEU is a very special theory that only is sound when the weight of the evidence,w, supporting the estimate of the probabilty relation, is complete.w has a value of 1.Only in this case can a decision maker define a single probability distribution to represent his preferences.Only in this case can the standard deviation represent the risk involved.A value of w It is e

Jeremy Bentham's Bentham Utilitarianism is essentially based on his desire to move away from the moral philosophy of Judeo-Christian ethics ,or the deism of Adam Smith, and move toward a philosophy that could under pin an atheistic perspective.Bentham wants to come up with a decision making calculus which is simultaneously applicable to issues in economics(politics)and ethics(morals).Bentham claims that for all actions there are two distinctly measurable outcomes,pain and pleasure. Bentham comes up with a Principle of Utility(p.1).This essentially boils down to the observation that positive utility(pleasure) is generated by activities that generate sensations of pleasure while negative utility(pain) is generated by activities which generate sensations of pain.One can approve or disapprove of any action to the extent that it increases happiness(pleasure)or decreases pain.Approve ,in Bentham's system,translates as good or right.Disapprove,in Benthams system, translates as bad or wrong.How is this system implemented ? Bentham claims that there are lots(units) of pleasure and pain that all decisionmakers can calculate precisely and exactly.The value of the lots will be more or less depending on the duration,intensity,and certainty of the pleasure.All actions are equally good if the sum of the amounts of pleasure resulting from each action is equal.This is where economists come up with their indifference curve analysis and hedonic calculus.Unfortunately,Bentham fails miseribly in his attempt to demonstrate that human decision makers have the capacity to calculate exactly in quantitative terms.He never answers the question ," How do humans actually make the quantitative calculations ? ", upon which Bentham's entire edifice of decision amking is so precariously balanced .He merely asserts it:" ...who is their who does not calculate ? Men calculate,some with less exactness,indeed,and some with more:but all men calculate.I would not say,that even a madman does not calculate ".(p.188) .This is very similar to the modern neoclassical economist who simply asserts that the normal distribution is applicable even if goodness of fit tests demonstrate that the data from the time series observations does not come close to fitting the normal probability distribution. Bentham is the founder of both Classical and Neoclassical economics.Smith explicitly rejected Bentham's arguments in The Theory of Moral Sentiments (1759;sixth edition,1790)some 28 years before Bentham decided to eliminate conscience(Smith's impartial spectator) and substitute utility.It is easy to see that the modern Benthamite approach is to combine the Bayesian ,subjectivist approach to probability of F Ramsey,B De Finetti,and L Savage with the game theoretic,expected utility approach to utility of von Neumann and Morgenstern to obtain the Subjective Expected Utility (SEU)approach, which is the fundamental foundation of all neoclassical economics and economists.Any economist ,who claims t

this is a readable piece of philosophy, that lays out the basics of his utilitarianism. the book itself is high quality.

Jeremy Bentham (IPA: ['ben??m]) (February 15, 1748 - June 6, 1832) was an English gentleman, jurist, philosopher, and legal and social reformer. He is best known as an early advocate of utilitarianism and animal rights. Bentham was one of the most influential (classical) liberals, partially through his writings but particularly through his students all around the world, including John Stuart Mill and several political leaders. He argued in favor of individual and economic freedom, including the separation of church and state, freedom of expression, equal rights for women, animal rights, the end of slavery, the abolition of physical punishment (also of children), the right to divorce, free trade, and no restrictions on interest. But, he was not a libertarian, and supported inheritance tax, restrictions on monopoly power, pensions, and health insurance. In 1776, Bentham published his Fragment on Government anonymously, a criticism of Blackstone's Commentaries, and in 1780 his Introduction to Principles of Morals and Legislation was published. A truly influential author!

Jeremy Bentham's ideology on human pursuit of pleasure contains many strengths and weaknesses. Bentham's essay, An Introduction to the Principles of Morals and Legislation, separates the two root drives of human essence into categories of pleasure and pain. Bentham stresses the duality of the human mind's pursuit of pleasure, continuing from subjugation of others for ultimate attainment. He states that humans should not be grouped, due to personal conviction and perspective. Although the individual is part of a community, the individual's own pursuance of pleasure categorizes them as a utility; resulting in the term `utilitarianism.' Several principles are listed by Bentham to support his argument that humanity has a distinct set of motives to create happiness or malcontent amongst the masses. Bentham relates these principles with empowered political bodies and why they continue to rule. One of Bentham's principles, the principle of sympathy and antipathy, praises the human ability to generally accept certain actions as an impersonal blow. Thus, if a utility does not feel threatened or in err, why relate consequences of actions to personal welfare? In turn, should that individual measure out the consequences of others' actions fearing for their own external welfare? Bentham's perspective on human methodology as a strict functioning environment of social cues has many flaws. Determination of values as `right' or `wrong' does not review the complexities of human social environment. Empowerment was not an anti-puritanical event that occurred in society; but a constitution of human need for order. Bentham suggests that "principle is something that points out some external consideration, as a means of warranting and guiding the internal sentiments of approbation and disapprobation"(75). Assertion of principle as influence on human external action suggests a strong moral power present in an individual's everyday life. Perhaps the rebellion of moral principle has an antipathic effect on moral judgement. The pleasure produced by rebellion of principle dictates a return to instinctual roots; excluding the `civilizing' factor. Bentham's open acknowledgement that asceticism violates the nature laws of human government, and cannot be fully pursued, illustrates the ties between the Catholicism and enlightened despotism. The origin of Catholicism and despotism, according to Bentham, stems from an unrealistic aim to impose a standard of morality on the masses. His criticizing of saints best illustrates an open reaction to the weakness of asceticism. Bentham states that, "though many persons of this class have wielded the reins (sic) of empire, we read of none who have set themselves to work, and made laws of purpose"(73). Unfortunately, his touting of utilitarianism above the principle of asceticism, as a proper way to establish a governing body, is only comparative with traditional social classification in the eighteenth century. Bentham