Help In Time Of Need
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Help in Time of Need
Utilitarianism demands that one always acts to produce the greatest happiness for the greatest number of people. How fitting life would be if the principles of Utilitarianism were actually carried out; but we certainly cannot and likely will never expect to accomplish the goals of Utilitarianism for the simple fact that we, humans, are a self-loving species–and of course, that statement only goes for most of us, although a strong case has been made that it is relevant for all our members. All love is selfish love. If so, then we should not only expect to fulfill the requirements of Utilitarianism, but we should act now! One of the earliest and perhaps the best known advocate of Utilitarianism began to formulate and believe in its philosophy during a time in his life when he could find no happiness. John Stuart Mill first discovered how the effort to make others happy can reciprocate its benefits to ones self after reading the works of Thomas Carlyle; specifically the “anti-self consciousness” theory, which, paraphrased, states that ones own happiness should not be constantly and actively pursued. One must not hunt for happiness, but instead, “aiming at something else, [one] finds happiness by the way” (334). Though reading (among other works) the work of Carlyle led to an evaluation of the “anti-self consciousness” theory and analysis from which sprung, ultimately, Mills articulation and advocacy of the principles of Utilitarianism, the good of Carlyles work initially hit home, for Mill, in a way that required no analysis: “the good [Carlyles] writings did me, was not as philosophy to instruct, but as poetry to animate” (336).
Mill, an elite thinker in history, is known primarily for his unmatched ability to analyze and assess problems and inquiries. In his Autobiography, he recalls the history of his education: learning Greek at the age of three; teaching his brothers and sisters Latin at eight; writing a History of the Roman Government at eleven; learning Aristotles logical theory by twelve; all are part of a commitment that will lead to a mental breakdown and devastating depression by the age of twenty. Mills father is responsible for the intense intellectual routine, perhaps intending for each aspect of his sons education to be a sort of puzzle piece that will eventually lead to the perfect picture; but this will not happen. Newly entering in his third decade, John Stuart Mill finds that a most important piece is missing–one which can and will not be found close to home, where his father seemed to have, up to this point, proper advice to find any solution.
“My education, which was wholly his work, had been conducted without any regard to the possibility of its ending in this result; and I saw no use in giving him the pain in thinking that his plans had failed, when the failure was probably irremediable, and, at all events, beyond the power
of his remedies” (333).
The problem Mills faces at this point in his life cannot, by any means, be solved by the power of his analytical mind, because the problem is, in fact, the power of his analytical mind, which has reached a level of genius so great, and so efficient, that it takes him the slightest effort to assess meanings and technicalities; observation and evaluation now occur simultaneously. For a typical individual, work and pleasure are two separate and distinguishable aspects of life; that is to say, one can escape the pressures of work during his free time, by engaging in pleasant activities. Literature, reading and writing, hearing lectures and the effort it takes to give a good lecture; all of these Mill finds both challenging and pleasant–these are both work and play–until he loses feeling. He becomes a machine, numb and nearly lifeless.
“Analytic habits may thus