Consequentialism

Consequentialism is the class of normative ethical theories holding that the consequences of one's conduct are the ultimate basis for any judgment about the rightness of that conduct. Thus, from a consequentialist standpoint, a morally right act (or omission) is one that will produce a good outcome, or consequence.

Overview

Consequentialism is usually distinguished from deontology, in that deontology derives the rightness or wrongness of one's conduct from the character of the behaviour itself rather than the outcomes of the conduct. For example, a consequentialist may argue that lying is wrong because of the negative consequences produced by lying—though may allow that certain foreseeable consequences might make lying acceptable. A deontologist might argue that lying is always wrong, regardless of any potential "good" that might come from lying. A virtue ethicist would focus less on lying in any particular instance and instead consider what a decision to tell a lie or not tell a lie said about one's character and moral behavior. An ethical pragmatist would say that, because moral progress has seemed to converge for a variety of reasons (some of which may be beyond our current awareness) against lying, it is currently reasonable to treat lying as wrong (at least until we have good reason to think otherwise).

It is also distinguished from virtue ethics, which focuses on the character of the agent rather than on the nature or consequences of the act (or omission) itself, and pragmatic ethics which treats morality like science: advancing socially over the course of many lifetimes, such that any moral criterion is subject to revision.

Although all consequentialist theories use consequences as the basis for moral judgements, they differ in how they define moral goods. In Mozi's state consequentialism the moral good is state stability, in Jeremy Bentham's utilitarianism the moral good is pleasure and individual happiness, and in ethical egoism the moral good is individualism and self-interest.

Some argue that consequentialist and deontological theories are not necessarily mutually exclusive. For example, T.M. Scanlon advances the idea that human rights, which are commonly considered a "deontological" concept, can only be justified with reference to the consequences of having those rights.^[1] Similarly, Robert Nozick argues for a theory that is mostly consequentialist, but incorporates inviolable "side-constraints" which restrict the sort of actions agents are permitted to do.^[1]

Etymology and terminology

The term "consequentialism" was coined by G. E. M. Anscombe in her essay "Modern Moral Philosophy" in 1958, to describe what she saw as the central error of certain moral theories, such as those propounded by Mill and Sidgwick.^[2] Since then, the term has become common in English-language ethical theory.

Consequentialist philosophies

State consequentialism

Main article: Mohist consequentialism

What is the purpose of houses? It is to protect us from the wind and cold of winter, the heat and rain of summer, and to keep out robbers and thieves. Once these ends have been secured, that is all. Whatever does not contribute to these ends should be eliminated.^[3]

—Mozi, Mozi (5th century BC) Ch 20

Mohist consequentialism, also known as state consequentialism,^[4] is an ethical theory which evaluates the moral worth of an action based on how much it contributes to the stability of a state.^[4] According to the Stanford Encyclopedia of Philosophy, Mohist consequentialism, dating back to the 5th century BC, is the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare."^[5] Unlike utilitarianism, which views pleasure as a moral good, "the basic goods in Mohist consequentialist thinking are... order, material wealth, and increase in population".^[6] During Mozi's era, war and famines were common, and population growth was seen as a moral necessity for a harmonious society. The "material wealth" of Mohist consequentialism refers to basic needs like shelter and clothing, and the "order" of Mohist consequentialism refers to Mozi's stance against warfare and violence, which he viewed as pointless and a threat to social stability.^[3] Stanford sinologist David Shepherd Nivison, in the The Cambridge History of Ancient China, writes that the moral goods of Mohism "are interrelated: more basic wealth, then more reproduction; more people, then more production and wealth... if people have plenty, they would be good, filial, kind, and so on unproblematically."^[6] In contrast to Bentham, Mozi did not believe that individual happiness was important, the consequences of the state outweigh the consequences of individual actions.^[6]

Utilitarianism

Main article: Utilitarianism

John Stuart Mill, an influential liberal thinker of the 19th century and a teacher of utilitarianism, albeit his teachings are a bit different from Jeremy Bentham's philosophy

Jeremy Bentham, best known for his advocacy of utilitarianism

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think...

— Jeremy Bentham, The Principles of Morals and Legislation (1789) Ch I, p 1

Summarily, Jeremy Bentham states that people are driven by their interests and their fears, but their interests take precedence over their fears, and their interests are carried out in accordance with how people view the consequences that might be involved with their interests. "Happiness" on this account is defined as the maximization of pleasure and the minimization of pain.

Historically, hedonistic utilitarianism is the paradigmatic example of a consequentialist moral theory. This form of utilitarianism holds that what matters is the aggregate happiness; the happiness of everyone and not the happiness of any particular person. John Stuart Mill, in his exposition of hedonistic utilitarianism, proposed a hierarchy of pleasures, meaning that the pursuit of certain kinds of pleasure is more highly valued than the pursuit of other pleasures.^[7] However, some contemporary utilitarians, such as Peter Singer are concerned to maximize the satisfaction of preferences, hence "preference utilitarianism". Other contemporary forms of utilitarianism mirror the forms of consequentialism outlined below.

Ethical egoism

Main article: Ethical egoism

Ethical egoism can be understood as a consequentialist theory according to which the consequences for the individual agent are taken to matter more than any other result. Thus, egoism will prescribe actions that may be beneficial, detrimental, or neutral to the welfare of others. Some, like Henry Sidgwick, argue that a certain degree of egoism promotes the general welfare of society for two reasons: because individuals know how to please themselves best, and because if everyone were an austere altruist then general welfare would inevitably decrease.^[8]

Ethical altruism

Main article: Altruism (ethics)

Ethical altruism can be seen as a consequentialist ethic which prescribes that an individual take actions that have the best consequences for everyone except for himself.^[9] This was advocated by Auguste Comte, who coined the term "altruism," and whose ethics can be summed up in the phrase: Live for others.^[10]

Rule consequentialism

In general, consequentialist theories focus on actions. However, this need not be the case. Rule consequentialism is a theory that is sometimes seen as an attempt to reconcile deontology and consequentialism—and in some cases, this is stated as a criticism of rule consequentialism.^[11] Like deontology, rule consequentialism holds that moral behavior involves following certain rules. However, rule consequentialism chooses rules based on the consequences that the selection of those rules have. Rule consequentialism exists in the forms of rule utilitarianism and rule egoism.

Various theorists are split as to whether the rules are the only determinant of moral behavior or not. For example, Robert Nozick holds that a certain set of minimal rules, which he calls "side-constraints", are necessary to ensure appropriate actions.^[1] There are also differences as to how absolute these moral rules are. Thus, while Nozick's side-constraints are absolute restrictions on behavior, Amartya Sen proposes a theory that recognizes the importance of certain rules, but these rules are not absolute.^[1] That is, they may be violated if strict adherence to the rule would lead to much more undesirable consequences.

One of the most common objections to rule-consequentialism is that it is incoherent, because it is based on the consequentialist principle that what we should be concerned with is maximizing the good, but then it tells us not to act to maximize the good, but to follow rules (even in cases where we know that breaking the rule could produce better results).

Brad Hooker avoided this objection by not basing his form of rule-consequentialism on the ideal of maximizing the good. He writes:

"…the best argument for rule-consequentialism is not that it derives from an overarching commitment to maximise the good. The best argument for rule-consequentialism is that it does a better job than its rivals of matching and tying together our moral convictions, as well as offering us help with our moral disagreements and uncertainties" ^[12]

Derek Parfit described Brad Hooker's book on rule-consequentialism Ideal Code, Real World as the "best statement and defence, so far, of one of the most important moral theories." ^[13]

Motive consequentialism

Another consequentialist version is motive consequentialism which looks if the state of affairs that results from the motive to choose an action is better or at least as good as each of the alternative state of affairs that would have resulted from alternative actions. This version gives relevance to the motive of an act and links it to its consequences. An act can therefore not be wrong if the decision to act was based on a right motive. A possible inference is, that one can not be blamed for mistaken judgements if the motivation was to do good.^[14]

Negative consequentialism

Most consequentialist theories focus on promoting some sort of good consequences. However, one could equally well lay out a consequentialist theory that focuses solely on minimizing bad consequences. (Negative utilitarianism is an actual example.) Of course, the maximization of good consequences could in practice also involve the minimization of bad consequences, but the promotion of good consequences is usually of primary import.

One major difference between these two approaches is the agent's responsibility. Positive consequentialism demands that we bring about good states of affairs, whereas negative consequentialism may only require that we avoid bad ones. A more strenuous version of negative consequentialism may actually require active intervention, but only to prevent harm from being done. An alternative theory (using the example of negative utilitarianism) is that some consider the reduction of suffering (for the disadvantaged) to be more valuable than increased pleasure (for the affluent or luxurious).

Teleological ethics

Teleological ethics (Greek telos, “end”; logos, “science”) is an ethical theory that holds that the ends or consequences of an act determine whether an act is good or evil. Teleological theories are often discussed in opposition to deontological ethical theories, which hold that acts themselves are inherently good or evil, regardless of the consequences of acts.

Teleological theories differ on the nature of the end that actions ought to promote. Eudaemonist theories (Greek eudaimonia, "happiness") hold that the goal of ethics consists in some function or activity appropriate to man as a human being, and thus tend to emphasize the cultivation of virtue or excellence in the agent as the end of all action. These could be the classical virtues—courage, temperance, justice, and wisdom—that promoted the Greek ideal of man as the "rational animal", or the theological virtues—faith, hope, and love—that distinguished the Christian ideal of man as a being created in the image of God.

Utilitarian-type theories hold that the end consists in an experience or feeling produced by the action. Hedonism, for example, teaches that this feeling is pleasure—either one's own, as in egoism (the 17th-century English philosopher Thomas Hobbes), or everyone's, as in universalistic hedonism, or utilitarianism (the 19th-century English philosophers Jeremy Bentham, John Stuart Mill, and Henry Sidgwick), with its formula of the "greatest pleasure of the greatest number."

Other utilitarian-type views include the claims that the end of action is survival and growth, as in evolutionary ethics (the 19th-century English philosopher Herbert Spencer); the experience of power, as in despotism (the 16th-century Italian political philosopher Niccolò Machiavelli and the 19th-century German Friedrich Nietzsche); satisfaction and adjustment, as in pragmatism (20th-century American philosophers Ralph Barton Perry and John Dewey); and freedom, as in existentialism (the 20th-century French philosopher Jean-Paul Sartre).

The chief problem for eudaemonist theories is to show that leading a life of virtue will also be attended by happiness—by the winning of the goods regarded as the chief end of action. That Job should suffer and Socrates and Jesus die while the wicked prosper, then seems unjust. Eudaemonists generally reply that the universe is moral and that, in Socrates' words, “No evil can happen to a good man, either in life or after death,” or, in Jesus' words, “But he who endures to the end will be saved.”

Utilitarian theories, on the other hand, must answer the charge that ends do not justify the means. The problem arises in these theories because they tend to separate the achieved ends from the action by which these ends were produced. One implication of utilitarianism is that one's intention in performing an act may include all of its foreseen consequences. The goodness of the intention then reflects the balance of the good and evil of these consequences, with no limits imposed upon it by the nature of the act itself—even if it be, say, the breaking of a promise or the execution of an innocent man. Utilitarianism, in answering this charge, must show either that what is apparently immoral is not really so or that, if it really is so, then closer examination of the consequences will bring this fact to light. Ideal utilitarianism (G.E. Moore and Hastings Rashdall) tries to meet the difficulty by advocating a plurality of ends and including among them the attainment of virtue itself, which, as John Stuart Mill affirmed, "may be felt a good in itself, and desired as such with as great intensity as any other good."

Issues in consequentialism

Action guidance

One important characteristic of many normative moral theories such as consequentialism is the ability to produce practical moral judgements. At the very least, any moral theory needs to define the standpoint from which the goodness of the consequences are to be determined. What is primarily at stake here is the responsibility of the agent.

The ideal observer

One common tactic among consequentialists, particularly those committed to an altruistic (selfless) account of consequentialism, is to employ an ideal, neutral observer from which moral judgements can be made. John Rawls, a critic of utilitarianism, argues that utilitarianism, in common with other forms of consequentialism, relies on the perspective of such an ideal observer.^[1] The particular characteristics of this ideal observer can vary from an omniscient observer, who would grasp all the consequences of any action, to an ideally informed observer, who knows as much as could reasonably be expected, but not necessarily all the circumstances or all the possible consequences. Consequentialist theories that adopt this paradigm hold that right action is the action that will bring about the best consequences from this ideal observer's perspective.

The real observer

In practice, it is very difficult, and at times arguably impossible, to adopt the point of view of an ideal observer. Individual moral agents do not know everything about their particular situations, and thus do not know all the possible consequences of their potential actions. For this reason, some theorists have argued that consequentialist theories can only require agents to choose the best action in line with what they know about the situation.^[15] However, if this approach is naïvely adopted, then moral agents who, for example, recklessly fail to reflect on their situation, and act in a way that brings about terrible results, could be said to be acting in a morally justifiable way. Acting in a situation without first informing oneself of the circumstances of the situation can lead to even the most well-intended actions yielding miserable consequences. As a result, it could be argued that there is a moral imperative for an agent to inform himself as much as possible about a situation before judging the appropriate course of action. This imperative, of course, is derived from consequential thinking: a better-informed agent is able to bring about better consequences.

Consequences for whom

Moral action always has an effect on certain people or things, the consequences. Various kinds of consequentialism can be differentiated by beneficiary of the good consequences. That is, one might ask "Consequences for whom?"

Agent-focused or agent-neutral

A fundamental distinction can be drawn between theories that demand that agents act for ends in which they have some personal interest or motivation and theories that demand that agents act for ends perhaps disconnected from their own interests and drives. These are called "agent-focused" and "agent-neutral" theories respectively. Agent-neutral consequentialism ignores the specific value a state of affairs has for any particular agent. Thus, in an agent-neutral theory, an actor's personal goals do not count any more than anyone else's goals in evaluating what action the actor should take. Agent-focused consequentialism, on the other hand, focuses on the particular needs of the moral agent. Thus, in an agent-focused account, such as one that Peter Railton outlines, the actor might be concerned with the general welfare, but the actor is more concerned with the immediate welfare of herself and her friends and family.^[1] These two approaches could be reconciled by acknowledging the tension between an agent's interests as an individual and as a member of various groups, and seeking to somehow optimize among all of these interests. For example, it may be meaningful to speak of an action as being good for someone as an individual but bad for them as a citizen of their town.

Human-centered?

Many consequentialist theories may seem primarily concerned with human beings and their relationships with other human beings. However, some philosophers argue that we should not limit our ethical consideration to the interests of human beings alone. Jeremy Bentham, who is regarded as the founder of Utilitarianism, argues that animals can experience pleasure and pain, thus demanding that 'non-human animals' should be a serious object of moral concern.^[16] More recently, Peter Singer has argued that it is unreasonable that we do not give equal consideration to the interests of animals as to those of human beings when we choose the way we are to treat them.^[17] Such equal consideration does not necessarily imply identical treatment of humans and non-humans, any more than it necessarily implies identical treatment of all humans.

Kinds of consequences

One way to divide various consequentialisms is by the types of consequences that are taken to matter most, that is, which consequences count as good states of affairs. According to utilitarianism, a good action is one that results in an increase in pleasure, and the best action is one that results in the most pleasure for the greatest number. Closely related is eudaimonic consequentialism, according to which a full, flourishing life, which may or may not be the same as enjoying a great deal of pleasure, is the ultimate aim. Similarly, one might adopt an aesthetic consequentialism, in which the ultimate aim is to produce beauty. However, one might fix on non-psychological goods as the relevant effect. Thus, one might pursue an increase in material equality or political liberty instead of something like the more ephemeral "pleasure". Other theories adopt a package of several goods, all to be promoted equally. Whether a particular consequentialist theory focuses on a single good or many, conflicts and tensions between different good states of affairs are to be expected and must be adjudicated.

Virtue ethics

Consequentialism can also be contrasted with aretaic moral theories such as virtue ethics. Whereas consequentialist theories posit that consequences of action should be the primary focus of our thinking about ethics, virtue ethics insists that it is the character rather than the consequences of actions that should be the focal point. Some virtue ethicists hold that consequentialist theories totally disregard the development and importance of moral character. For example, Philippa Foot argues that consequences in themselves have no ethical content, unless it has been provided by a virtue such as benevolence.^[1]

However, consequentialism and virtue ethics need not be understood to be entirely antagonistic. Consequentialist theories can consider character in several ways. For example, the effects on the character of the agent or any other people involved in an action may be regarded as a relevant consequence. Similarly, a consequentialist theory may aim at the maximization of a particular virtue or set of virtues. Finally, following Foot's lead, one might adopt a sort of consequentialism that argues that virtuous activity ultimately produces the best consequences.

Max Weber

Ultimate End

The Ultimate end is a concept in the moral philosophy of Max Weber, in which individuals act in a faithful, rather than rational, manner.

We must be clear about the fact that all ethically oriented conduct may be guided by one of two fundamentally differing and irreconcilably opposed maxims: conduct can be oriented to an "ethic of ultimate ends" or to an "ethic of responsibility." This is not to say that an ethic of ultimate ends is identical with irresponsibility, or that an ethic of responsibility is identical with unprincipled opportunism. Naturally nobody says that. However, there is an abysmal contract between conduct that follows the maxim of an ethic of ultimate ends—that, is in religious terms, "the Christian does rightly and leaves the results with the Lord"—and conduct that follows the maxim of an ethic of responsibility, in which case one has to give an account of the foreseeable results of one's action."

Criticisms

Thomas Nagel holds that consequentialism fails to appropriately take into account the people affected by a particular action. He argues that a consequentialist cannot really criticize human rights abuses in a war, for example, if they ultimately result in a better state of affairs.^[1]

William Gass argues that moral theories such as consequentialism are unable to adequately explain why a morally wrong action is morally wrong. Gass uses the example of an "obliging stranger" who agrees to be baked in an oven. Gass claims that the rationale that any moral theory might attempt to give for this wrongness, e.g. it does not bring about good results, is simply absurd. According to Gass, it is wrong to bake a stranger, however obliging, and nothing more can or need be said about it.^[18]

G. E. M. Anscombe, whose previously mentioned paper coined the term "consequentialism",^[2] objects to consequentialism on the grounds that it does not provide guidance in what one ought to do, since the rightness or wrongness of an action is determined based on the consequences it produces. Furthermore, she argues that consequentialism since Henry Sidgwick denies that there is any distinction between consequences that are foreseen and those that are intended (see Principle of double effect). Finally, Anscombe objects to the very character of consequentialism itself insofar as it is concerned with determining the rightness and wrongness of actions. She argues that the distinction between right action and wrong action only makes sense within the framework of Judeo-Christian divine law—and, according to Anscombe, Judeo-Christian divine law is incompatible with consequentialism.

Bernard Williams has argued that consequentialism is alienating because it requires moral agents to put too much distance between themselves and their own projects and commitments. Williams argues that consequentialism requires moral agents to take a strictly impersonal view of all actions, since it is only the consequences, and not who produces them, that is said to matter. Williams argues that this demands too much of moral agents—since (he claims) consequentialism demands that they be willing to sacrifice any and all personal projects and commitments in any given circumstance in order to pursue the most beneficent course of action possible. He argues further that consequentialism fails to make sense of intuitions that it can matter whether or not someone is personally the author of a particular consequence. For example, that having "dirty hands" by participating in a crime can matter, even if the crime would have been committed anyway, or would even have been worse, without the agent's participation. Some consequentialists—most notably Peter Railton—have attempted to develop a form of consequentialism that acknowledges and avoids the objections raised by Williams. Railton argues that Williams's criticisms can be avoided by adopting a form of consequentialism in which moral decisions are to be determined by the sort of life that they express. On his account, the agent should choose the sort of life that will, on the whole, produce the best overall effects.^[1]

Notable consequentialists

• R. M. Adams (born 1937)
• Jonathan Baron (born 1944)
• Jeremy Bentham (1748–1832)
• Richard B. Brandt (1910–1997)
• Milton Friedman (1912–2006)
• Siddhārtha Gautama, the Buddha (c.563 BCE-483 BCE)
• William Godwin (1756–1836)
• R.M. Hare (1919–2002)
• John Harsanyi (1920–2000)
• Brad Hooker
• Francis Hutcheson (1694–1746)
• Shelly Kagan
• Niccolò Machiavelli (1469–1527)
• James Mill (1773–1836)
• John Stuart Mill (1806–1873)
• G.E. Moore (1873–1958)
• Mozi (470 BCE – 391 BCE)
• Philip Pettit (born 1945)
• Peter Railton (born 1950)
• Henry Sidgwick (1838–1900)
• Peter Singer (born 1946)
• J. J. C. Smart (born 1920)

See also

• Rule consequentialism
• Doctrine of mental reservation
• Demandingness objection
• Dharmayuddha
• Giving What We Can
• Rule of law
• Rule According to Higher Law
• Utilitarianism
• Welfarism

Further reading

• Darwall, Stephen (Ed.) (2002). Consequentialism. Oxford: Blackwell. ISBN 978-0-631-23108-0. 
• Goodman, Charles (2009). Consequences of Compassion: An interpretation and Defense of Buddhist Ethics. Oxford: Oxford University Press. ISBN 978-0-19-537519-0. 
• Honderich, Ted (2003). Consequentialism, Moralities of Concern and Selfishness. http://www.ucl.ac.uk/~uctytho/ted9.htm. 
• Scheffler, Samuel (1994). The Rejection of Consequentialism: A Philosophical Investigation of the Considerations Underlying Rival Moral Conceptions. Oxford: Oxford University Press. ISBN 978-0-19-823511-8. 

References

1. ^ ^{a b c d e f g h i} Scheffler, Samuel (Ed.) (1988). Consequentialism and Its Critics. Oxford: Oxford University Press. ISBN 978-0-19-875073-4. 
2. ^ ^{a b} Anscombe, G. E. M. (1958). "Modern Moral Philosophy". Philosophy (1958) 33 (124): 1–19. doi:10.1017/S0031819100037943. http://www.philosophy.uncc.edu/mleldrid/cmt/mmp.html. 
3. ^ ^{a b} Van Norden, Bryan W. (2011). Introduction to Classical Chinese Philosophy. Hackett Publishing. p. 52. ISBN 978-1-60-384468-0. 
4. ^ ^{a b} Ivanhoe, P.J.; Van Norden, Bryan William (2005). Readings in classical Chinese philosophy. Hackett Publishing. p. 60. ISBN 978-0-87-220780-6. ""he advocated a form of state consequentialism, which sought to maximize three basic goods: the wealth, order, and population of the state" 
5. ^ Fraser, Chris, "Mohism", The Stanford Encyclopedia of Philosophy , Edward N. Zalta.
6. ^ ^{a b c} Loewe, Michael; Shaughnessy, Edward L. (1999). The Cambridge History of Ancient China. Cambridge University Press. p. 761. ISBN 978-0-52-147030-8. 
7. ^ Mill, John Stuart (1998). Utilitarianism. Oxford: Oxford University Press. ISBN 978-0-19-875163-2. http://www.utilitarianism.com/mill1.htm. 
8. ^ Sidgwick, Henry (1907). The Method of Ethics. NY: Dover (1981). ISBN 0915145286. http://www.la.utexas.edu/methsidg/me/. ^{[dead link]}
9. ^ "Ethics" by James Fisher and Bradley Dowdwen, in the Internet Encyclopedia of Philosophy [1]
10. ^ Moran, Gabriel Christian Religion and National Interests
11. ^ Bernard Williams, "Utilitarianism" in his Morality, Cambridge University Press 1993
12. ^ Brad Hooker, Ideal Code, Real World Oxford University Press, 2000, p. 101.
13. ^ Brad Hooker, Ideal Code, Real World Oxford University Press, new edition 2002, back cover [2]
14. ^ Adams, R.M. 1976. Motive Utilitarianism, Journal of Philosophy, 73: 467-81.
15. ^ Mackie, J. L. (1990). Ethics: Inventing Right and Wrong. London: Penguin. ISBN 0-14-013558-8. 
16. ^ Bentham, Jeremy (1996). An Introduction to the Principles of Moral Legislation. Oxford: Oxford University Press. ISBN 978-0-19-820516-6. http://www.la.utexas.edu/research/poltheory/bentham/ipml/ipml.toc.html. ^{[dead link]}
17. ^ Singer, Peter (2002). Helga Kuhse, ed.. ed. Unsanctifying Human Life. Oxford: Blackwell. ISBN 978-0-631-22507-2. 
18. ^ Gass, William H. (1957). "The Case of the Obliging Stranger". The Philosophical Review (Duke University Press) 66 (2): 193–204. doi:10.2307/2182374. JSTOR 2182374. 

External links

• Consequentialism entry by Walter Sinnott-Armstrong in the Stanford Encyclopedia of Philosophy
• Rule Consequentialism entry by Brad Hooker in the Stanford Encyclopedia of Philosophy