But we seem to be more assured of a law of right than we can be of a divine purpose, that 'all mankind should be saved;' and we infer the one from the other.

And the greatest happiness of the individual may be the reverse of the greatest happiness in the ordinary sense of the term, and may be realised in a life of pain, or in a voluntary death.

Further, the word 'happiness' has several ambiguities; it may mean either pleasure or an ideal life, happiness subjective or objective, in this world or in another, of ourselves only or of our neighbours and of all men everywhere.

By the modern founder of Utilitarianism the self-regarding and disinterested motives of action are included under the same term, although they are commonly opposed by us as benevolence and self-love.

The word happiness has not the definiteness or the sacredness of 'truth' and 'right'; it does not equally appeal to our higher nature, and has not sunk into the conscience of mankind.