date

[lxxxiv. 165] 1822 Feb. 13
[lxxxiv. 165]

1822 Feb. 13

Codification Offer.

10

?.5

Members Unapt

V. Reasons against the close mode

Reason 2. Sinister interest unbridled.

II Reasons against the close mode

Reason 4. Under the close mode, sinister interest uncontrouled /unbridled/.

Every interest in so far as it can be promoted and pursued otherwise than at the expence and to the diminution of the happiness of others of the greatest happiness of the greatest number to a greater amount may in contradistinction to a sinister interest be termed a mans right and proper interest.

Every interest which can not be promoted or pursued but at the expence and the diminution of the greatest happiness of the greatest number to a greater amount may be termed a man's sinister interest.

If in the instance of any man by means of an encrease given to the aggregate amount /mass/ of the external instruments of happiness the happiness is encreased without preponderant diminution in them of the happiness of others it will be either without or with an equivalent afforded to them: if without such equivalent it will be /is/ in the way of gift from them to him: if with and in condition of such equivalent, it is in the way of exchange.

If, and in so far as it is at their expence and without their free consent that the accession to his stock of the instruments of happiness or felicity has place it is by the exercise of power of power over them in a correspondent shape.
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    V.I. Reasons against close mode

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    II. Reasons against the close mode continued.

    Reason 2. Under the close mode rulers' sinister interest unbridled

    By a mans right and proper interest understand every interest which is promoted /advanced/, without the /a more than equivalent/ sacrifice of that of other men /the other members of the community/ taken in the aggregate: and thereby the greatest happiness of the greatest number encreased

    By a mans sinister interest understand that every interest by the advancement of which that of the other members of the community, taken in the aggregate, is decreased to a greater amount.

    Every member of the Community has a share in the universal interest in the aggregate of all the interests of all the members this share is a right and proper interest: by the force of this interest he is led to promote the universal interest to the most degree possible with the least sacrifice possible of the interests of any other of its members.

    But by a propensity that has place universally in human nature every man is led to seek /pursue/ the advancement of his own interest notwithstanding any sacrifice which by pursuit /endeavour/ may be made of any other interest how great soever may be the amount of such sacrifice, in other words in every human breast there exists a propensity to make on all occasions the sinister sacrifice; in so far as he regards himself as capable of making it without ultimate prejudice to his own interest to a preponderant amount.

    With few or no /very few if any/ exceptions every man yields to this propensity in all or almost all occasions throughout the general course and [...?] of his life. If all men or almost every man, then all men, or almost every man by whom any portion of political power in any shape is possessed
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    Be the person or persons in question who they may, their happiness is increased in proportion as their interest is promoted: the latter phrase is equivalent to, and only for a convenience in the mode of expression substituted to the framers[?]

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    It is a greater error to suppose that because the greatest happiness of the greatest number ought every where to be the end of government happiness of the greatest number is every where or even any where the end of government: that because the greatest happiness of the those over whom the powers of government are exercised is every where or even any where the end pursued by those by whom the powers of government are exercised. The end pursued by those by whom the powers of government are exercised is every where the greater happiness of those by whom the powers of government are exercised. The happiness /interest/ which on this occasion as on all others, each man pursues /endeavours to promote in/ preference if not to the exclusion, of all others, is his own happiness /interest/.
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    If by any Government professing liberal opinions professing the taking for the end©in©view of its measures the greatest happiness of the greatest number ie the object /end/ to the attainment of which its measures are directed © if by any such Government after the notice given by this paper has come under its eye this measure of universal invitation be omitted to be employed © if instead of it the close mode of legislation be employed the omission will be a certificate that the greatest happiness of the greatest number is not taken by such Government for the end in view to the attainment of which its measures are directed: that its professions in that particular are not sincere: that it is not by regard for universal interest that its measures are determined, but by a regard for an interest opposite to that universal interest © by a regard for the particular and sinister interest of the majority /greater/ or the most influential portion of those among whom the powers of government are shared.

    That, antecedently to the receipt of such notice, the close mode should have been pursued, is /was/ altogether natural: for whatsoever after having been continues to be customary, can not be otherwise than natural: natural and in so far as custom excuses /absolves/ /covers/ from blame, unblamable /blameless/. But customariness is not the same thing with contributoriness to the greatest happiness of the greatest number: and when notice of this has been received, the apology /plea/ which custom makes is gone: and the proof of insincerity and of a disposition demonstrative of a breach of trust on the part of the Governors if not of inaptitude in the form of government with reference to the greatest happiness of the greatest number, remains /is/ conclusiveÁÁ