A Quote by Allen W. Wood
I think that both Mill and Sidgwick are great and admirable philosophers, from whom we still have a lot to learn. I would not favor a form of Kantianism (if there is such a form) that treats Mill's or Sidgwick's moral philosophy with disrespect.
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The Consequentialist trinity is typically regarded in this way: Bentham is crude, Mill's writings are full of howlers and inconsistencies, and Sidgwick was too smart to fully embrace Consequentialism. All of these great traditions in moral philosophy express strands of our moral consciousness and they should all be treated as research programs rather than as fully determinate views that can be leveled by a counterexample or by a clever argument.
The denial of any distinction between foreseen and intended consequences, as far as responsibility is concerned, was not made by Sidgwick in developing any one 'method of ethics'; he made this important move on behalf of everybody and just on its own account; and I think it plausible to suggest that this move on the part of Sidgwick explains the difference between old-fashioned Utilitarianism and the consequentialism, as I name it, which marks him and every English academic moral philosopher since him.
The great philosophers of the past who wrote so beautifully - Rousseau, John Stuart Mill - had to write beautifully because they had to sell their work to journals. They had to sell books to the general public because they could not hold positions in universities. Mill was an atheist, and, therefore, could not hold a position in a university.
The change began with John Stuart Mill and the Utopians . When Mill pointed out that economics had no ultimate solution to the problem of distribution , that society might do with the fruits of its toil as it saw fit, he introduced into the mechanical calculus of the market a conflicting calculus of moral judgment.
My paternal grandfather worked in the mill all his life. My father worked in the mill almost his whole life. I worked in the mill while I was going to college in the summers. And then, for one stretch, I quit school and worked one year.
I think if we could turn the dial a bit, and try to take what the philosopher Henry Sidgwick called "the point of view of the universe", and look from above, and realize that we are not special, none of us are, I think it would just cause a transformation.
I have been taking my daily walk round the island, and visited the sugar mill and the threshing mill again.
The fact is that all the important political philosophers and scientists from the great Aristotle on, with the exception of those of the French Enlightenment and Mill, have sided with the powers that be.
Just as radical heirs apparent are said to lay aside all inconvenient revolutionary opinions when they come to the throne, it was believed that Mr. Mill in Parliament would be an entirely different person from Mr. Mill in his study.
Criticizing himself again, Sidgwick writes: I am not an original man: and I think less of my own thoughts every day.
Private ownership of land is the nether mill-stone. Material progress is the upper mill-stone. Between them, with an increasing pressure, the working classes are being ground.
I worked in a steel mill, I worked in a foundry, I worked in a paper mill, I worked in a chemical refinery, construction, I did all that. It was great work, it was good. I learned welding, mechanic, carpentry, but it saved me from going back to prison because that's helpful. It's really sad because those jobs are gone.
[On Jane Austen:] To believe her limited in range because she was harmonious in method is as sensible as to imagine that when the Atlantic Ocean is as smooth as a mill-pond it shrinks to the size of a mill-pond.
The intellectual and moral satisfaction that I failed to gain from the utilitarianism of Bentham and Mill, the revolutionary methods of Marx and Lenin, the social contract theory of Hobbes, the "back to nature" optimism of Rousseau, and the superman philosophy of Nietzsche, I found in the nonviolent resistance philosophy of Gandhi. I came to feel that this was the only morally and practically sound method open to oppressed people in their struggle for freedom.
Philosophy - reduced, as we have seen, to philosophical discourse - develops from this point on in a different atmosphere and environment from that of ancient philosophy. In modern university philosophy, philosophy is obviously no longer a way of life, or a form of life - unless it be the form of life of a professor of philosophy.
I was born and grew up in Fitzgerald, way down in south Georgia. It was a mill town and my family ran the cotton mill. My grandfather was mayor many times and my family felt deeply rooted to that spot.
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