124 Trans. Acad. Sci. of St. Louis. 



rather as perfection than as happiaess. — "A Manual of Ethics," by John 

 S. Mackenzie. 



"This, as it seems to me, represents the real difference between the 

 utilitarian and the evolutionist criterion. The one lays down as a criterion 

 the happiness, the other the health of society. The two are not really 

 divergent; on the contrary, they necessarily tend to coincide; but the latter 

 satisfies the conditions of a scientific criterion in a sense in which the 

 former fails." — "The Science of Ethics," by Leslie Stephen. 



•' All men do all things for happiness, though not all place their happiness 

 in the same thing." — " Moral Philosophy, or Ethics and Natural Law," by 

 Joseph Rickaby, S. J. 



" As the watchword of Hedonism may be said to be Self-satisfaction or 

 Self -gratification, and as that of Rigorism is apt to be Self-sacrifice or Self- 

 denial, so the watchword of Eudaemonism may be said to be Self-realiza- 

 tion or Self-f ulfiUment." — " A Study of Ethical Principles," by James Seth. 



"The theory we want to maintain is one that would found a supposed 

 duty, and a supposed possible effort, on the part of the individual to make 

 himself better, upon an ideal in him of a possible moral perfection, upon a 

 conception actuating him of something that he may possibly become as an 

 absolute end in himself." — "Prolegomena to Ethics," by Thomas Hill 

 Green. 



" There is no escape from the admission that in calling good the conduct 

 which subserves life, and bad the conduct which hinders or destroys it, and 

 in so implying that life is a blessing and not a curse, we are inevitably 

 asserting that conduct is good or bad according as its total effects are 

 pleasurable or painful." — " The Data of Ethics," by Herbert Spencer. 



"By Utilitarianism is here meant the ethical theory, first distinctly for- 

 mulated by Bentham, that the conduct which, under any given circum- 

 stances, is externally or objectively right, is that which will produce the 

 greatest amount of happiness on the whole; that is, taking into account all 

 whose happiness is affected by the conduct. It would tend to clearness if 

 we might call this principle, and the method based upon it, by some such 

 name as ' Dniversalistic Hedonism,' and I have therefore sometimes ven- 

 tured to use this term, in spite of Its cumbrousness." — " The Methods of 

 Ethics," by Henry Sidgwick. 



''To show that happiness and virtuous conduct, are, for human beings in 

 their historical evolution, largely interdependent, is quite a different thing 

 from showing that the virtuousness of virtuous conduct consists solely in 

 its utility to produce happiness." — "Philosophy of Conduct," by George 

 Trumbull Ladd. 



