Easter College

Teacher Education Department

Easter School Rd, Guisad, Baguio City

Module II
Course: GEC 6

Course Title: Ethics

Course Schedule: BSN 4: MT 7:30-9:00, HBM: MTW 9:30-10:30, BSN 1B: MTW 1:00-2:00, BSN
1C: MTW 3:00-4:00, BSN 1D: MTW 4:30-5:30, Criminology: ThF 9:00-10:30, BSN 1A: ThF 1:00-
2:30, BSN 1E: ThF 2:30-4:00

Consultation Hours: Wednesday 10:00 AM- 3:00 PM ( You can get in touch with me via text
message or email 09095024608/mballoguing@eastercollege.ph or you can go directly at TED
Faculty Office (Brown House) at the given time frame and day)

Utilitarianism

Course Learning Outcomes:

1. Distinguish actual utility from foreseeable utility; act from rule;
2. Evaluate a given situation based on the types of utility;
3. Reflect on one’s view of utilitarianism based on a situation given.

Time Frame: 4 Hours

Learning Experiences:

Consider this situation:

Four friends, who were all fishermen sailed to

the sea to catch fish. While sailing, they were
greeted by a great storm that wrecked their
boat.

Only a drifting parcel of wood from their

wrecked boat is left for them to cling on as
everything else were washed away. They are
miles away from the land and there’s no way
that they could swim their way to survival.

There are four of them; the wood can only hold three. One of them has to let go of it in order for three to
survive. Three of them have families to take care of while one of them has no family. The three decided
then to abandon their friend since no one is depending on him.

Did they do the right thing? Why or why not?

 Utilitarianism is one of the best known and
most influential moral theories. Like other
forms of consequentialism, its core idea is
that whether actions are morally right or
wrong depends on their effects. More
specifically, the only effects of actions that
are relevant are the good and bad results
that they produce. A key point in this article
concerns the distinction between individual
actions and types of actions. Act utilitarians
focus on the effects of individual actions
(such as John Wilkes Booth’s assassination
of Abraham Lincoln) while rule utilitarians
focus on the effects of types of actions (such as killing or stealing).

Utilitarians believe that the purpose of morality is to make life better by increasing the amount of good
things (such as pleasure and happiness) in the world and decreasing the amount of bad things (such as
pain and unhappiness). They reject moral codes or systems that consist of commands or taboos that are
based on customs, traditions, or orders given by leaders or supernatural beings. Instead, utilitarians think
that what makes a morality be true or justifiable is its positive contribution to human (and perhaps non-
human) beings.

The most important classical utilitarians are Jeremy Bentham (1748-1832) and John Stuart Mill (1806-
1873). Bentham and Mill were both important theorists and social reformers. Their theory has had a major
impact both on philosophical work in moral theory and on approaches to economic, political, and social
policy. Although utilitarianism has always had many critics, there are many 21st century thinkers that
support it.

The task of determining whether utilitarianism is the correct moral theory is complicated because there
are different versions of the theory, and its supporters disagree about which version is correct.
 Utilitarianism is a form of consequentialism.
For consequentialism, the moral rightness or
wrongness of an act depends on the
consequences it produces. On consequentialist
grounds, actions and inactions whose negative
consequences outweigh the positive
consequences will be deemed morally wrong
while actions and inactions whose positive
consequences outweigh the negative
consequences will be deemed morally right. On utilitarian grounds, actions and inactions which
benefit few people and harm more people will be deemed morally wrong while actions and inactions
which harm fewer people and benefit more people will be deemed morally right.

Benefit and harm can be characterized in more than one way; for classical utilitarians such as Jeremy
Bentham (1748-1832) and John Stuart Mill (1806-1873), they are defined in terms of
happiness/unhappiness and pleasure/pain. On this view, actions and inactions that cause less pain or
unhappiness and more pleasure or happiness than available alternative actions and inactions will be
deemed morally right, while actions and inactions that cause more pain or unhappiness and less pleasure
or happiness than available alternative actions and inactions will be deemed morally wrong.

Utilitarianism versus Deontology/ Traditional moral code

Utilitarians’ concern is how to increase net utility. Their moral theory is based on the principle of utility
which states that “the morally right action is the action that produces the most good” The morally wrong
action is the one that leads to the reduction of the maximum good. For instance, a utilitarian may argue
that although some armed robbers robbed a bank in a heist, as long as there are more people who benefit
from the robbery (say, in a Robin Hood-like manner the robbers generously shared the money with many
people) than there are people who suffer from the robbery (say, only the billionaire who owns the bank
will bear the cost of the loss), the heist will be morally right rather than morally wrong. And on this
utilitarian premise, if more people suffer from the heist while fewer people benefit from it, the heist will
be morally wrong.

From the above description of utilitarianism, it is noticeable that utilitarianism is opposed to deontology,
which is a moral theory that says that as moral agents we have certain duties or obligations, and these
duties or obligations are formalized in terms of rules.

Deontology is an ethical theory that uses rules to distinguish right from wrong. Deontology is often
associated with philosopher Immanuel Kant. Kant believed that ethical actions follow universal moral
laws, such as “Don’t lie. Don’t steal. Don’t cheat.” What is wrong is wrong, no matter what the reason
is, or the consequence.

“Well-being”

“Well-being” will generally be used to identify what utilitarians see as good or valuable in itself. All
utilitarians agree that things are valuable because they tend to produce well-being or diminish ill-being.
Utilitarian reasoning can be used for many different purposes. It can be used both for moral reasoning and
for any type of rational decision-making. In addition to applying in different contexts, it can also be used
for deliberations about the interests of different persons and groups.
1. Individual Self-interest
When individuals are deciding what to do for themselves alone, they consider only their
own utility. For example, if you are choosing ice cream for yourself, the utilitarian view
is that you should choose the flavor that will give you the most pleasure. If you enjoy
chocolate but hate vanilla, you should choose chocolate for the pleasure it will bring and
avoid vanilla because it will bring displeasure. In addition, if you enjoy both chocolate
and strawberry, you should predict which flavor will bring you more pleasure and choose
whichever one will do that.

In this case, because utilitarian reasoning is being applied to a decision about which
action is best for an individual person, it focuses only on how the various possible
choices will affect this single person’s interest and does not consider the interests of other
people.

2. Groups

People often need to judge what is best not only for themselves or other individuals but
also what is best for groups, such as friends, families, religious groups, one’s country, etc.
Because Bentham and other utilitarians were interested in political groups and public
policies, they often focused on discovering which actions and policies would maximize
the well-being of the relevant group. Their method for determining the well-being of a
group involved adding up the benefits and losses that members of the group would
experience as a result of adopting one action or policy. The well-being of the group is
simply the sum total of the interests of the all of its members.

While there are circumstances in which the utilitarian analysis focuses on the interests of specific
individuals or groups, the utilitarian moral theory requires that moral judgments be based on what Peter
Singer calls the “equal consideration of interests.” Utilitarianism moral theory then, includes the
important idea that when we calculate the utility of actions, laws, or policies, we must do so from an
impartial perspective and not from a “partialist” perspective that favors ourselves, our friends, or others
we especially care about. Bentham is often cited as the source of a famous utilitarian axiom: “every man
to count for one, nobody for more than one.”

If this impartial perspective is seen as necessary for a utilitarian morality, then both self-interest and
partiality to specific groups will be rejected as deviations from utilitarian morality.

Types of Utilitarianism
1. Actual Consequence Utilitarians
Actual consequence utlilitarianism holds that an action is right if it actually will have the best
consequences.
2. Foreseeable consequence utilitarians
Foreseeable, also known as the probable consequence holds that an action is right if its expected
value is at least as great as the expected value of any of the alternative actions.
 An example will serve to illustrate the difference.
Suppose that a certain man named Jones performs the action which has the highest expected
value. However, due to unforeseeable circumstances, his action produces much harmful effect.
Had he instead performed a different action, the overall results would have been much better. The
actual consequence utilitarian would say that Jones performed the wrong action, whereas the
probable consequence utilitarian would say that Jones performed the right action.
The foreseeable consequence (saving a person) is right. However, for actual consequence
(harmful effect) is negative.

3. Act Utilitarianism
In act-utilitarianism, we are required to promote those acts which will result in the greatest good
for the greatest number of people. The consequences of the act of giving money to charity would
be considered right in act-utilitarianism, because the money increases the happiness of many
people, rather than just yourself.

4. Rule-utilitarianism is a reaction to that objection. The principle of utility in rule-utilitarianism is

to follow those rules which will result in the greatest good for the greatest number of people. In
the example above, the general rule would be: ‘share your wealth’. Utilitarianism holds that
whatever produces the greatest utility (pleasure or any other such value as defined and justified
by the utilitarian) is good and that which produces the greatest net utility, is considered right.
Both theories count as utilitarian because both define that which produces the greatest utility as
good and seek for the greatest net amount of utility, be it either through actions or indirectly
through rules.

Criticisms

The most common argument against act utilitarianism is that it gives the wrong answers to moral
questions. Critics say that it permits various actions that everyone knows are morally wrong.

For example, if a judge can prevent riots that will cause many deaths only by convicting an innocent
person of a crime and imposing a severe punishment on that person, act utilitarianism implies that the
judge should convict and punish the innocent person.

Although act utilitarians criticize traditional moral rules for being too rigid, critics charge that utilitarians
ignore the fact that this alleged rigidity is the basis for trust between people. If, in cases like the ones
described above, judges, doctors, and promise-makers are committed to doing whatever maximizes well-
being, then no one will be able to trust that judges will act according to the law, that doctors will not use
the organs of one patient to benefit others, and that promise-makers will keep their promises. More
generally, if everyone believed that morality permitted lying, promise-breaking, cheating, and violating
the law whenever doing so led to good results, then no one could trust other people to obey these rules.
As a result, in an act utilitarian society, we could not believe what others say, could not rely on them to
keep promises, and in general could not count on people to act in accord with important moral rules. As a
result, people’s behavior would lack the kind of predictability and consistency that are required to sustain
trust and social stability.

Critics also attack utilitarianism’s commitment to impartiality and the equal consideration of interests. An
implication of this commitment is that whenever people want to buy something for themselves or for a
friend or family member, they must first determine whether they could create more well-being by
donating their money to help unknown strangers who are seriously ill or impoverished. If more good can
be done by helping strangers than by purchasing things for oneself or people one personally cares about,
then act utilitarianism requires us to use the money to help strangers in need. Why? Because act
utilitarianism requires impartiality and the equal consideration of all people’s needs and interests.

Almost everyone, however, believes that we have special moral duties to people who are near and dear to
us. As a result, most people would reject the notion that morality requires us to treat people we love and
care about no differently from people who are perfect strangers as absurd.

Utilitarianism is a philosophical view or theory about how

we should evaluate a wide range of things that involve
choices that people face. Among the things that can be
evaluated are actions, laws, policies, character traits, and
moral codes. Utilitarianism is a form of consequentialism
because it rests on the idea that it is the consequences or
results of actions, laws, policies, etc. that determine
whether they are good or bad, right or wrong. In general,
whatever is being evaluated, we ought to choose the one
that will produce the best overall results. In the language
of utilitarians, we should choose the option that
“maximizes utility,” i.e. that action or policy that
produces the largest amount of good.

Utilitarianism appears to be on the opposite side of traditional moral codes often consist of sets of rules
regarding types of actions. The Ten Commandments, for example, focus on types of actions, telling us not
to kill, steal, bear false witness, commit adultery, or covet the things that belong to others. Although the
Biblical sources permit exceptions to these rules (such as killing in self-defense and punishing people for
their sins), the form of the commandments is absolute. They tell us “thou shalt not do x” rather than
saying “thou shalt not do x except in circumstances a, b, or c.”

In fact, both customary and philosophical moral codes often seem to consist of absolute rules. The
philosopher Immanuel Kant is famous for the view that lying is always wrong, even in cases where one
might save a life by lying. According to Kant, if A is trying to murder B and A asks you where B is, it
would be wrong for you to lie to A, even if lying would save B’s life (Kant).

(Act ) utilitarians reject rigid rule-based moralities that identify whole classes of actions as right or wrong.
They argue that it is a mistake to treat whole classes of actions as right or wrong because the effects of
actions differ when they are done in different contexts and morality must focus on the likely effects of
individual actions. It is these effects that determine whether they are right or wrong in specific cases.
(Act) utilitarians acknowledge that it may be useful to have moral rules that are “rules of thumb”—i.e.,
rules that describe what is generally right or wrong, but they insist that whenever people can do more
good by violating a rule rather than obeying it, they should violate the rule. They see no reason to obey a
rule when more well-being can be achieved by violating it.
There are different types of utilitarians.
First, we can distinguish between “actual consequence utilitarians” and “foreseeable consequence
utilitarians.” The former base the evaluation of the moral rightness and moral wrongness of actions on the
actual consequences of actions; while the latter base the evaluation of the moral rightness and moral
wrongness of actions on the foreseeable consequences of actions. J. J. C. Smart (1920-2012) explains the
rationale for this distinction with reference to the following example: imagine that you rescued someone
from drowning. You were acting in good faith to save a drowning person, but it just so happens that the
person later became a mass murderer. Since the person became a mass murderer, actual consequence
utilitarians would argue that in hindsight the act of rescuing the person was morally wrong. However,
foreseeable consequence utilitarians would argue that—looking forward (i.e., in foresight)—it could not
be foreseen that the person was going to be a mass murderer, hence the act of rescuing them was morally
right (Smart 1973, 49). Moreover, they could have turned out to be a “saint” or Nelson Mandela or Martin
Luther King Jr., in which case the action would be considered to be morally right by actual consequence
utilitarians.

A second distinction we can make is that between act utilitarianism and rule utilitarianism. Act
utilitarianism focuses on individual actions and says that we should apply the principle of utility in order
to evaluate them. Therefore, act utilitarians argue that among possible actions, the action that produces the
most utility would the morally right action. But this may seem impossible to do in practice since, for
everything that we might do that has a potential effect on other people, we would thus be morally required
to examine its consequences and pick the one with the best outcome. Rule utilitarianism responds to this
problem by focusing on general types of actions and determining whether they typically lead to good or
bad results. This, for them is the meaning of commonly held moral rules: they are generalizations of the
typical consequences of our actions. For example, if stealing typically leads to bad consequences, stealing
in general would be considered by a rule utilitarian to be wrong.

Hence rule utilitarians claim to be able to reinterpret talk of rights, justice, and fair treatment in terms of
the principle of utility by claiming that the rationale behind any such rules is really that these rules
generally lead to greater welfare for all concerned. We may wonder whether utilitarianism in general is
capable of even addressing the notion that people have rights and deserve to be treated justly and fairly,
because in critical situations the rights and wellbeing of persons can be sacrificed as long as this seems to
lead to an increase overall utility.

For example, in a version of the famous “trolley problem,” imagine that you and an overweight stranger
are standing next to each other on a footbridge above a rail track. You discover that there is a runaway
trolley rolling down the track and the trolley is about to kill five people who cannot get off of the track
quickly enough to avoid the accident. Being willing to sacrifice yourself to save the five persons, you
consider jumping off the bridge, in front of the trolley…but you realize that you are far too light to stop
the trolley….The only way you can stop the trolley killing five people is by pushing this large stranger off
the footbridge, in front of the trolley. If you push the stranger off, he will be killed, but you will save the
other five.

Utilitarianism, especially act utilitarianism, seems to suggest that the life of the overweight stranger
should be sacrificed regardless of any purported right to life he may have. A rule utilitarian, however,
may respond that since in general killing innocent people to save others is not what typically leads to the
best outcomes, we should be very wary of making a decision to do so in this case. This is especially true
in this scenario since everything rests on our calculation of what might possibly stop the trolley, while in
fact there is really far too much uncertainty in the outcome to warrant such a serious decision. If nothing
else, the emphasis placed on general principles by rule utilitarians can serve as a warning not to take too
lightly the notion that the ends might justify the means.
Whether or not this response is adequate is something that has been extensively debated with reference to
this famous example as well as countless variations. This brings us to our final question here about
utilitarianism—whether it is ultimately a persuasive and reasonable approach to morality.

Due to some criticism, such as Act utilitarians claim that their theory provides good reasons to reject
many ordinary moral claims and to replace them with moral views that are based on the effects of actions.

Unlike act utilitarians, who try to maximize overall utility by applying the utilitarian principle to
individual acts, rule utilitarians believe that we can maximize utility only by setting up a moral code that
contains rules. The correct moral rules are those whose inclusion in our moral code will produce better
results (more well-being) than other possible rules. Once we determine what these rules are, we can then
judge individual actions by seeing if they conform to these rules. The principle of utility, then, is used to
evaluate rules and is not applied directly to individual actions. Once the rules are determined, compliance
with these rules provides the standard for evaluating individual actions.

How do you find the concepts of utilitarianism? What are

their concepts that you personally agree and/or disagree
on? Why?

References

Act and Rule Utilitarianism. https://iep.utm.edu/util-a-r/

ABUMERE, FRANK ARAGBONFOH. INTRODUCTION TO PHILOSOPHY: ETHICS.
https://press.rebus.community/intro-to-phil-ethics/chapter/utilitarianism/
Philosophical Ethics: Rule and Act Utilitarianism. https://courses.lumenlearning.com/atd-epcc-
introethics-1/chapter/act-and-rule-utilitarianism/