It is the introduction into the philosophy of human conduct, of this method of detail -- of this practice of never reasoning about wholes until they have been resolved into their parts, nor about abstractions until they have been translated into realities -- that constitutes the originality of Bentham in philosophy, and makes him the great reformer of the moral and political branch of it. To what he terms the 'exhaustive method of classification', which is but one branch of this more general method, he himself ascribes everything original in the systematic and elaborate work from which we have quoted. The generalities of his philosophy itself have little or no novelty: to ascribe any to the doctrine that general utility is the foundation of morality, would imply great ignorance of the history of philosophy, of general literature, and of Bentham's own writings. He derived the idea, as he says himself, from Helvetius; and it was the doctrine no less, of the religious philosophers of that age, prior to Reid and Beattie. We never saw an abler defence of the doctrine of utility than in a book written in refutation of Shaftesbury, and now little read -- Brown's 'Essays on the Characteristics'; and in Johnson's celebrated review of Soame Jenyns, the same doctrine is set forth as that both of the author and of the reviewer. In all ages of philosophy one of its schools has been utilitarian --not only from the time of Epicurus, but long before. It was by mere accident that this opinion became connected in Bentham with his peculiar method. The utilitarian philosophers antecedent to him had no more claims to the method than their antagonists. To refer, for instance, to the Epicurean philosophy, according to the most complete view we have of the moral part of it, by the most accomplished scholar of antiquity, Cicero; we ask any one who has read his philosophical writings, the 'De Finibus' for instance, whether the arguments of the Epicureans do not, just as much as those of the Stoics or Platonists, consist of mere rhetorical appeals to common notions, to eikita and simeia instead of tekmiria, notions picked up as it were casually, and when true at all, never so narrowly looked into as to ascertain in what sense and under what limitations they are true. The application of a real inductive philosophy to the problems of ethics, is as unknown to the Epicurean moralists as to any of the other schools; they never take a question to pieces, and join issue on a definite point. Bentham certainly did not learn his sifting and anatomizing method from them.
This method Bentham has finally installed in philosophy; has made it henceforth imperative on philosophers of all schools. By it he has formed the intellects of many thinkers, who either never adopted, or have abandoned, many of his peculiar opinions.
He has taught the method to men of the most opposite schools to his; he has made them perceive that if they do not test their doctrines by the method of detail, their adversaries will. He has thus, it is not too much to say, for the first time introduced precision of thought into moral and political philosophy. Instead of taking up their opinions by intuition, or by ratiocination from premises adopted on a mere rough view, and couched in language so vague that it is impossible to say exactly whether they are true or false, philosophers are now forced to understand one another, to break down the generality of their propositions, and join a precise issue in every dispute. This is nothing less than a revolution in philosophy. Its effect is gradually becoming evident in the writings of English thinkers of every variety of opinion, and will be felt more and more in proportion as Bentham's writings are diffused, and as the number of minds to whose formation they contribute is multiplied.
It will naturally be presumed that of the fruits of this great philosophical improvement some portion at least will have been reaped by its author. Armed with such a potent instrument, and wielding it with such singleness of aim; cultivating the field of practical philosophy with such unwearied and such consistent use of a method right in itself, and not adopted by his predecessors; it cannot he but that Bentham by his own inquiries must have accomplished something considerable. And so, it will be found, he has; something not only considerable, but extraordinary; though but little compared with what he has left undone, and far short of what his sanguine and almost boyish fancy made him flatter himself that he had accomplished. His peculiar method, admirably calculated to make clear thinkers, and sure ones to the extent of their materials, has not equal efficacy for making those materials complete. It is a security for accuracy, but not for comprehensiveness; or rather, it is a security for one sort of comprehensiveness, but not for another.
