$B!V2?$N$?$a$K!W7:H3$,$"$k$N$+$O$9$G$KL@$i$+$K$J$C$?$N$G!"Now Printing
$B!J:a7:@lCGp!W$K$h$k7:H3$+$i!V4*Dj!W$K$h$k7:H3$X!&HH:a$NDj5A(Boffence$B!K(B

4$B!!7:H3$r2J$9$N$,$U$5$o$7$/$J$$;vNc!J7:K!$N

Now Printing

5$B!!K!$HF;FA$N6hJL(B

Now Printing

6$B!!%Y%s%5%`$N7:H3O@$NLdBjE@(B

Now Printing

---

7$B!!$*$^$1(B(1)$B!'%Y%s%5%`!&!XF;FA$HN)K!$N86M}=x@b!Y!&8yMx86M}(B

7.1$B!!%Y%s%5%`$K$D$$$F(B

Who was Jeremy Bentham?2

The philosopher and jurist Jeremy Bentham (1748-1832) was born at Houndsditch, London, on 15 February 1748. He proved to be something of a child prodigy$B?@F8(B: while still a toddler$B$h$A$h$AJb$-$NMD;y(B he was discovered sitting at his father's desk reading a multi-volume history of England, and he began to study Latin at the age of three. At twelve, he was sent to Queen's College Oxford, his father, a prosperous attorney$BM5J!$J;vL3J[8n;N(B, having decided that Jeremy would follow him into the law, and feeling quite sure that his brilliant son would one day be Lord Chancellor$BBgK!41(B of England.
Bentham, however, soon became disillusioned with the law, especially after hearing the lectures of the leading authority$B0lN.$N8"0R(B of the day, Sir William Blackstone (1723-80). Instead of practising the law, he decided to write about it, and he spent his life criticising the existing law and suggesting ways for its improvement. His father's death in 1792 left him financially independent, and for nearly forty years he lived quietly in Westminster, producing between ten and twenty sheets of manuscript a day, even when he was in his eighties.
Even for those who have never read a line of Bentham, he will always be associated with the doctrine of Utilitarianism$B8yMxo$K1F6A$9$k$3$H$K$J$k$N$G$"$C$?!K(Bthe reforms of public administration made during the nineteenth century, and his writings are still at the centre of academic debate, especially as regards social policy, cost benefit analysis, and welfare economics.
Research into his work continues at UCL in the Bentham Project, set up in the early 1960s with the aim of producing the first scholarly edition of his works and correspondence$B1}I|=q4J(B, a projected total of some seventy volumes!

7.2$B!XF;FA$HN)K!$N86M}=x@b!Y$K$D$$$F(B

$B!X=x@b!Y$N@.N)(B
$B!!!X=x@b!Y$C$F$$$&$N$O!"(B1780$BG/$K$[$\=PMh>e$,$C$F$$$F!"0u:~$7$F?F$7$$M'?M$J$s$+$KG[$C$F$?$j$9$k$s$G$9$h$M!J$3$N;~$N=qL>$O!X7AK!E50F=x@b!Y!K!#$1$I!" $B!!IqBfN"$G2?$,$"$C$?$N$+$C$F$$$&$H!"%Y%s%5%`$O:G8e$N>O$KLdBjE@$r8+$D$1$?$s$G$9!#:G8e$OBh(B17$B>O$G!VK!3X$N7:K!ItLg$N8B3&$K$D$$$F!W$H$$$&>O$J$s$G$9$,!"$3$3$G%Y%s%5%`$O!"7:K!$HL1K!$N6hJL$r@bL@$7$h$&$H$7$F!"$O$?$H;_$^$C$F$7$^$C$?!#%Y%s%5%`$O$=$l$r@bL@$9$k$?$a$K$O!"K!$HK!BN7O$K$D$$$F$NO@M}E*9=B$$r@bL@$9$kK\$r0l:}=q$+$J$/$A$c$$$1$J$$$C$F9M$($?$s$G$9!#$=$l$,(B1783$BG/$K=PMh>e$,$C$?$1$I!"@8A0$O=PHG$5$l$:!"(B1946$BG/$KH/8+$5$l!":#2s$N%Y%s%5%`A4=8$K<}O?$5$l$?!XK!0lHL$K$D$$$F(BOf Laws in General$B!Y$H$$$&:nIJ$J$o$1$G$9!#(B
$B!!$=$&$3$&$7$F$$$kFb$K%&%#%j%"%`!&%Z%$%j!<$,!XF;FA5Z$S@/<#E/3X$N86M}!Y$C$F$$$&!"!J?@3XE*!K8yMx$B!X=x@b!Y$N9=@.(B
$B!!!X=x@b!Y$C$F!" $B!!!X=x@b!Y$O;0$D$NItJ,$KJ,$1$F9M$($k$HJ,$+$j$d$9$$$s$G$9!#(B

1. $B8yMx86M}$H$=$l$KH?$9$k86M}!"$*$h$S2w3Z$H6lDK$N6hJL$K$D$$$F!JBh#1!A#6>O!K(B
2. $B?M4V$N9T0Y$NJ,@O$K$D$$$F!JBh#7!A#1#1>O!K(B
3. $B7:K!E5$X$NF3F~ItJ,!JBh#1#2!A#1#7>O!K(B

$B $B!!#1$K$D$$$FJdB-$7$F$*$/$H!"$3$NItJ,$rFI$a$P%Y%s%5%`$N8yMx$NCx:n$K$h$C$FJdB-$5$l$F$kItJ,$bFI$`I,MW$,$"$k$s$G$9!#Nc$($P!"!X=x@b!Y$G$O!"%Y%s%5%`$O9,J!$NG[J,(Bdistribution of happiness$B$N;EJ}$K$D$$$F$O$[$H$s$I=q$$$F$J$$$s$G$9!#$=$7$?$i!"(B20$B@$5*$K$J$C$F%Y%s%5%`$O,A"$B9T0Y8yMx\$7$/=q$+$l$F$k$s$G$9!#(B3
$B!!#3$O!"$d$?$i$K:Y$+$$HH:a$d7:H3$NJ,N`$K$D$$$F$NOC$J$s$@$1$I!"%Y%s%5%`$,$3$s$J$K:Y$+$/=q$$$F$$$k$N$K$O!"M}M3$,$"$k$s$G$9!#%Y%C%+%j!<%"$H$+$O!"Hs>o$K0lHLE*$JOC$@$1$7$F!"7:H3$N:Y$+$$J,N`$H$+$9$k$N$O,A"$BBgJQ$J$7$+$b$D$^$i$J$$:n6H$@,A#$B$+$i$C$FHr$1$F$s$G$9!#%Y%s%5%`$O!"$=$l$8$c$"$@$a$@$C$F$s$G!"$D$^$i$J$$$N$O3P8g$G$d$C$?$s$G$9!#(B
$B!!!X=x@b!Y$O0l8+$9$k$H0[J}$rI>2A$9$k>e$G!"M#0l$N/$5$;$k$h$&$K8+$($k$+$N798~$K=>$C$F!"F1$8$3$H$r8@$$49$($F8@$&$H!"$=$N9,J!$rB%?J$9$k$+K832$9$k$h$&$K8+$($k$+$N798~$K=>$C$F!"$"$i$f$k$9$Y$F$N9T0Y$r@'G'$^$?$OH]G'$9$k86M}(B(p. 12)$B!W$G$"$j!"%Y%s%5%`$,8e$K8@$&$h$&$K!",A"$B6qBNE*$J$H$3$m$G$O@/I\$G$"$k$,!"$=$l$HF1MM$KF;FAA4HL$NNN0h$K$*$$$F$b@5!&IT@5$N4p=`(B4,A#$B$G$"$k$H$$$&$3$H$J$s$G$9!#(B
$B!!$=$l$G$rF@$k$?$a$N8z2LE*$J$o$;$k$?$a$NM#0l$G$O$J$$$K$7$F$b$KBP$9$k7:H3$K$h$C$F;Y$($i$l$F$$$kK!N'$@$C$F%Y%s%5%`$O8@$C$F!" $B!!B3$$$F%Y%s%5%`$O!"?M4V$N9T0Y$,7k2L$H$7$F;}$A$&$k320-$N7ABV$K$D$$$F5DO@$7$F!"7:H3$NL\E*$,!"?M4V$N6lDK$O:G>.8B$K$7$D$DK!N'$K$A$c$s$H=>$C$F$b$i$&!"$H$$$&$b$N$G$"$k$H$-!"7:H3$NNL$H@-3J$r7h$a$k$Y$-%k!<%k$r7h$a$^$9!#:G8e$K!"?M4V$,?/32$7$?$j!"6<$+$7$?$j$9$k$5$^$6$^$JMx32$K8@5Z$7$F!"8yMx@-86M}$+$iK!E*HH:a$H$7$F07$o$l$k$Y$-9T0Y$N7ABV$rJ,@O$9$k$s$G$9!#$^$?!"8yMx@-86M}$K5U$i$&$b$N$@$1$I!",A"$B;dE*NQM},A#$B$HH`$,8F$V$b$N$NE}@)$KG$$;$F$*$$$?$[$&$,$h$$9T0Y$N7ABV$K$D$$$F$b5DO@$9$k$s$G$9!#$=$7$F!"7:K!$HL1K!$N6hJL$K4X$9$k:$Fq$K$D$$$F$NAGIA$G$3$NK\$O=*$o$k$o$1$J$s$@$1$I!"$3$N$3$H$K$D$$$F$O8e$K=q$+$l$?!XK!0lHL$K$D$$$F!Y$NCf$GLJL)$J5DO@$,$J$5$l$F$$$k$s$G$9!#$3$NK\$N$*$*$^$+$J@-3J$C$F$$$&$N$O(B1789$BG/$KIU$12C$($i$l$?Dy$a$/$/$j$NCm$K<($5$l$F$$$^$9!#(B5

7.3$B!!8yMx86M}$K$D$$$F(B

$B!!!V!DEAE}E*$J8+J}$K$h$l$P!"0lHL$K$$$+$J$kNQM}3X@b$K$D$$$F$b!"(B(i)$B$$$+$J$k9T0Y$,@5$7$$9T0Y$+$rL@$i$+$K$9$kM}O@$H!"(B(ii)$B$$$+$J$k$b$N$,$=$l<+BN$G!JL\E*$H$7$F!KA1$G$"$k$+$rL@$i$+$K$9$kM}O@$NFs$D$,I,MW$G$"$k!#%Y%s%5%`$d%_%k$N8EE5E*8yMx6

CHAPTER 1. OF THE PRINCIPLE OF UTILITY
$BBh0l>O(B $B8yMx86M}$K$D$$$F(B

1. 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: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.
But enough of metaphor and declamation: it is not by such means that moral science is to be improved.

$B#1!%!J2w3Z$H6lDK$K$h$C$F;YG[$5$l$??M4V!K(B
$B!!?M4V$O<+A3$K$h$C$F!"6lDK$H2w3Z$H$$$&Fs?M$N2&$N;YG[$N2<$KCV$+$l$F$-$?!#H`$i6lDK$H2w3Z$@$1$,!"$o$l$o$l$N$9$k$3$H$r7h$a$k$@$1$G$J$/!"$o$l$o$l$N$9$Y$-$3$H$r$b;X<($9$k$N$G$"$k!#H`$i$N6L:B$K$O!"0lJ}$K$O@5!&IT@5$N4p=`$,7k$o$($i$l!"$b$&0lJ}$K$O!"860x$H7k2L$N:?$,7k$o$($i$l$F$$$k!#H`$i$O!"$o$l$o$l$N$9$k$3$H!&8@$&$3$H!&9M$($k$3$HA4$F$K$*$$$F!"$o$l$o$l$r;YG[$7$F$$$k!#$o$l$o$l$,$3$NI~=>$+$iF($l$h$&$H$$$/$i$"$,$$$?$H$3$m$G!"7k6I$=$l$O!"$o$l$o$l$,H`$i$KI~=>$7$F$$$k$3$H$r>ZL@$7!"3N$+$a$k$N$KLrN)$D$K2a$.$J$$!#8}$G$OH`$i$NDk9q$+$iH4$1=P$7$?$H8@$&$3$H$O$G$-$F$b!"$rM}2r$7$F$*$j!"$3$NI~=>$r8yMx86M}$N3X@b$N4pAC$H$7$F9M$($F$$$k!#8yMx86M}$NL\E*$O!"9,J!$H$$$&7zJ*$r!"M}@-$HK!N'$N'$($k3X@b$O!"K\J*$G$O$J$/$=$l$i$7$$$b$N$r;H$$!"M}@-$G$O$J$/5$$^$0$l$r;H$$!"8w$G$O$J$/0E0G$r;H$C$F$$$k$N$@!#(B
$B!!$@$,HfSH$dG.J[$O$b$&$?$/$5$s$@!#$3$s$J$d$jJ}$G$O!"F;FA2J3X$ONI$/$J$j$O$7$J$$!#(B

2. The principle of utility is the foundation of the present work: it will be proper therefore at the outset to give an explicit and determinate account of what is meant by it. By the principle of utility is meant that principle which approves or disapproves of every action whatsoever, according to the tendency which it appears to have to augment or diminish the happiness of the party whose interest is in question: or, what is the same thing in other words, to promote or to oppose that happiness. I say of every action whatsoever; and therefore not only of every action of a private individual, but of every measure of government.

$B#2!%!J8yMx86M}$H$O2?$+!K(B
$B!!8yMx86M}$,$3$NK\$N=PH/E@$K$J$C$F$$$k!#$=$3$G:G=i$K!"$=$N0UL#$NL@2wL@3N$J@bL@$r$9$k$N$,$U$5$o$7$$$G$"$m$&!#8yMx86M}$H$O!"Mx324X78$N$"$k?M$N9,J!$rA}?J$5$;$k$h$&$K8+$($k$+8:>/$5$;$k$h$&$K8+$($k$+$N798~$K=>$C$F!"$"$i$f$k$9$Y$F$N9TF0$r@'G'$^$?$OH]G'$9$k86M}$G$"$k!#F1$8$3$H$r8@$$49$($F8@$&$H!"LdBj$N9,J!$rB%?J$9$k$+K832$9$k$h$&$K8+$($k$+$N798~$K=>$C$F!"$H$$$&$3$H$@!#$o$?$7$O!"$"$i$f$k$9$Y$F$N9TF0$K$D$$$F!"$H8@$C$?!#$f$($K;dE*8D?M$N$9$Y$F$N9TF0$@$1$G$J$/!"@/I\$N$9$Y$F$N@/:v$K$D$$$F$b$=$&$J$N$G$"$k!#(B

3. By utility is meant that property in any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness, (all this in the present case comes to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil, or unhappiness to the party whose interest is considered: if that party be the community in general, then the happiness of the community: if a particular individual, then the happiness of that individual.

$B#3!%!J8yMx@-$H$O2?$+!K(B
$B!!8yMx@-$H$O!"$"$i$f$k$b$N$K$"$k@-l9gF1$8$3$H$K$J$k$N$G$"$k$,!K$r@8$_=P$9798~$r;}$D$N$G$"$j!"$^$?$O!"!J:F$S!"F1$8$3$H$K$J$k$N$@$,!KMx324X78$N$"$k?M$KBP$7B;32$d6lDK$d0-$dIT9,$,@8$8$k$3$H$rK8$2$k798~$r;}$D$N$G$"$k!#$b$7Mx324X78$N$"$k$N$,4. The interest of the community is one of the most general expressions that can occur in the phraseology of morals: no wonder that the meaning of it is often lost. When it has a meaning, it is this. The community is a fictitious body, composed of the individual persons who are considered as constituting as it were its members. The interest of the community then is, what?--the sum of the interests of the several members who compose it.

$B#4!%!J $B!!5. It is in vain to talk of the interest of the community, without understanding what is the interest of the individual. A thing is said to promote the interest, or to be for the interest, of an individual, when it tends to add to the sum total of his pleasures: or, what comes to the same thing, to diminish the sum total of his pains.

$B#5!%!V8D!9?M$NMx1W$H$O2?$G$"$k$N$+!W$rM}2r$7$J$$$G!"/$5$;$k798~$r;}$D>l9g$G$"$k!#(B

6. An action then may be said to be conformable to the principle of utility, or, for shortness sake, to utility, (meaning with respect to the community at large) when the tendency it has to augment the happiness of the community is greater than any it has to diminish it.

$B#6!%!J8yMx86M}$KE,$7$?9T0Y$H$O2?$+!K(B
$B!!$=$3$G$"$k9TF0$,!"8yMx86M}$^$?$O4JN,$K8yMx@-$KE,9g$9$k$H8@$o$l$k$N$O!"!J/$5$;$k798~$h$j$bBg$-$$$H$-$G$"$k!#(B

7. A measure of government (which is but a particular kind of action, performed by a particular person or persons) may be said to be conformable to or dictated by the principle of utility, when in like manner the tendency which it has to augment the happiness of the community is greater than any which it has to diminish it.

$B#7!%!J8yMx86M}$KE,9g$7$?@/I\$N@/:v$H$O2?$+!K(B
$B!!F1MM$K!"@/I\$N@/:v$,!=$=$l$OFCDj$N?M$^$?$O?M!9$K$h$C$F$J$5$l$k$"$k/$5$;$k$$$+$J$k798~$h$j$bBg$-$$$H$-$G$"$k!#(B

10. Of an action that is conformable to the principle of utility, one may always say either that it is one that ought to be done, or at least that it is not one that ought not to be done. One may say also, that it is right it should be done; at least that it is not wrong it should be done: that it is a right action; at least that it is not a wrong action. When thus interpreted, the words ought, and right and wrong, and others of that stamp, have a meaning: when otherwise, they have none.

10$B!%!J$9$Y$-!"$9$Y$-$G$J$$!"@5!"IT@5Ey$O$I$&M}2r$5$l$k$Y$-$+!K(B
$B!!8yMx86M}$KE,9g$9$k9TF0$K$D$$$F!",A"$B$=$l$O$J$5$l$k$Y$-9TF0$@,A#$B$H$+$^$?$O!">/$J$/$H$b,A"$B$=$l$O$J$5$l$L$Y$-9TF0$G$O$J$$,A#$B$H>o$K8@$&$3$H$,$G$-$k!#$^$?!",A"$B$=$l$,$J$5$l$k$N$O!"@5$7$$$3$H$G$"$k,A#$B$H$+!">/$J$/$H$b,A"$B$=$l$,$J$5$l$k$N$O8m$j$G$O$J$$,A#$B$H$$$&$3$H$,$G$-!",A"$B$=$l$O@5$7$$9T0Y$@,A#$B$H$+!">/$J$/$H$b,A"$B$=$l$O8m$C$?9T0Y$G$O$J$$,A#$B$H$$$&$3$H$,$G$-$k!#$3$N$h$&$K2r$N8@MU$O0UL#$r;}$D$N$G$"$k!#$=$&$G$J$1$l$P!"$=$l$i$N8@MU$O0UL#$r;}$?$J$$!#(B

11. Has the rectitude of this principle been ever formally contested? It should seem that it had, by those who have not known what they have been meaning. Is it susceptible of any direct proof? it should seem not: for that which is used to prove every thing else, cannot itself be proved: a chain of proofs must have their commencement somewhere. To give such proof is as impossible as it is needless.

11$B!%!J$3$N86M}$N@5$7$5$r>ZL@$9$k$3$H$OITI,MW$+$DIT2DG=$G$"$k!K(B
$B!!$3$N86M}$N@5$7$5$K$D$$$F:#$^$G$K$O$C$-$j$H0[O@$,>'$($i$l$?$3$H$,$"$C$?$@$m$&$+!)<+J,$,2?$r8@$C$F$$$k$N$+J,$+$C$F$$$J$$?M!9$K$h$C$F0[O@$,>'$($i$l$?$3$H$O$"$C$?$H;W$($k!#$3$N86M}$K$O2?$i$+$ND>@\E*$J>ZL@$NM>CO$,$"$k$G$"$m$&$+!)$=$&$O;W$($J$$!#$H$$$&$N$bB>$N$9$Y$F$N$b$N$r>ZL@$9$k$b$N$O!"$=$l<+?H$O>ZL@$5$lF@$J$$$+$i$G$"$k!#>ZL@$NO":?$O$I$3$+$K$=$N;O$^$j$r;}$?$M$P$J$i$J$$!#$=$N$h$&$J>ZL@$rM?$($k$3$H$O!"ITI,MW$G$"$k$N$HF1MMIT2DG=$G$b$"$k!#(B

CHAPTER 10. OF MOTIVES$BBh==>O(B $BF05!$K$D$$$F(B
$B!x(Bii. No Motives either constantly good or constantly bad

$B$$$+$J$kF05!$b>o$KA1$$$o$1$G$O$J$$!"$"$k$$$O>o$K0-$$$o$1$G$O$J$$(B

10. Now, pleasure is in itself a good: nay, even setting aside immunity from pain, the only good: pain is in itself an evil; and, indeed, without exception, the only evil; or else the words good and evil have no meaning. And this is alike true of every sort of pain, and of every sort of pleasure. It follows, therefore, immediately and incontestibly, that there is no such thing as any sort of motive that is in itself a bad one.

10$B!%!J$$$+$J$k $B!!$5$F!"2w3Z$O$=$l<+BNA1$$$b$N$G$"$k!#$$$d$`$7$m!"6lDK$+$iLH$l$F$$$k$3$H$r=|$1$P!"$=$l$OM#0l$NA1$G$"$k!#$=$7$F6lDK$O$=$l<+BN0-$G$"$j!"@\$K$^$?5?$$$J$/$o$+$k$3$H$O!"$$$+$J$k8$B!!$*$^$1#2!';29MJ88%!J%3%a%s%HIU$-!K(B

8.1 $B9q30(B

8.1.1 Mack, M. P., Jeremy Bentham: an odyssey of ideas 1748-1792, London 1962.
$B!J1J0f5AM:$N!X%Y%s%5%`!Y$N8&5f=qMs$K:\$C$F$$$?!#$+$J$j=EMW$JJ88%$i$7$$$,$$$^$@8+$?$3$H$O$J$$!#!K(B

8.1.2 Lyons, D., In the interest of the governed, Oxford 1973.
$B!J1J0f5AM:$N!X%Y%s%5%`!Y$N8&5f=qMs$K:\$C$F$$$?!#1|Ln$5$s$,A&$a$F$$$?$N$O$3$l$+!)!X=x@b!Y$N2r@b$K$*$1$k%O!<%H$NJ8$G$O!"?4M}3XE*2w3ZWFM$NLdBj$r07$C$F$$$k$H$3$m$,0zMQ$5$l$F$$$?!#2CF#8&5f<<$K$"$k!#!K(B

8.1.3 H. L. A. Hart, Essays on Bentham, Oxford University Press, 1982.
$B!J2CF#8&5f<<$K#2:}$"$k$N$rH/8+!#CB@8F|$K0l:}$/$l$J$$$+$J!D!#$^$?!"%O!<%H$O!X=x@b!Y$KD9$$=xJ8$r=q$$$F$$$k!#!K(B

8.1.4 John Dinwiddy, Bentham, Oxford University Press, 1989.
$B!J$3$l$b2CF#8&5f<<$GH/8+!#FI$_$d$9$=$&$JK\!#%G%#%s%&%#%G%#658.1.5 H. L. A. Hart, Blackstone's Use of the Law of Nature, Butterworth's South African L. Rev., 1956
$B!J0KF#@5L&!"EDEgM5!X1QJFK!!Y(Bp.384$B$K$"$C$?!#$3$s$J;(;oF|K\$KB8:_$9$k$N$@$m$&$+!)!K(B

8.2 $BK]Lu(B

8.2.1 $B%Y%s%5%`!XF;FA$*$h$SN)K!$N=t86M}=x@b!Y;32<=E0lLu!"@$3&$NL>Cx!"Cf1{8xO@ $B!J$b$A$m$s2H$K$"$k$,!"$3$NLu$OA4(B17$B>O$N$&$ABh(B10$B>O$^$G$7$+Lu$,$J$$!#NkLZ$5$s$N>pJs$K$h$k$H!"7P:Q3XIt$N?^=q<<$K40Lu$,$"$k$=$&$G$@$,!"$^$@8+$?$3$H$O$J$$!#!K(B

8.2.2 $B#J!&#D!&%U%#%s%A!XK!M}O@F~Lg!YEDCf@.L@!"? $B!JIUB0?^=q4[$G8+$+$1$?$N$G8.2.3 $B#J!&#R!&%G%#%s%&%#%G%#!X%Y%s%5%`!Y1J0f5AM:!&6aF#2CBe;RLu!"F|K\7P:QI>O@ $B!J2.86N4!V%Y%s%5%`(B-$B<+A38";WA[$H8yMx:i6JT!X@>MN@/<#;WA[;K-6!Y$N;29MJ88%Ms$K$"$C$?!#86Cx$O2CF#8&5f<<$K$"$k!#:G6aKM$bGc$C$?!#!K(B

8.2.4 $BKYe4IW!&BgA0:sO:4FLu!X%$%.%j%9 $B!J$3$NK\$O!"!X%U%'%S%"%s!&%H%i%/%H!Y$H$$$&%U%'%S%"%s6(2q$N;(;o$K:\$C$F$$$?EA5-$r=8$a$?$b$N$G$"$k!#$3$3$K!"#V!&%3!<%(%s(B/$B0f>eBvCRLu,A"$B%8%'%l%_!8.3 $B9qFb(B

8.3.1 $BEZ207C0lO:!X%Y%s%5%`$H$$$&CK!Y@DEZ $B!J1|Ln$5$s$K$*8.3.2 $B1J0f5AM:!X%Y%s%5%`!YAQ=q!V?MN`$NCNE*0d;:!WBh(B44$B4,!"9VCL $B!JIJ@Z$l!#5~BgIUB0?^=q4[$+$i8.3.3 $B?Z $B!J5~Bg$G$O?MJ88&$K$"$k!#NkLZ$5$s$bFnIt$5$s$+$ipJs$G$O!":e5^9bDP1X$N$=$P$N8E=qO2L!$K$"$k$=$&$@!#(B7/22$B!"(B1600$B1_$G9XF~!#6571!#8EK\20$O;~4VDL$j$K3+$+$J$$!#!K(B

8.3.4$B!XO8yMx $B!J1J0f5AM:$,!X%Y%s%5%`!Y$NCf$G!VFI$a!W$H=q$$$F$$$k!#IUB0?^=q4[$K$"$k!#(BEB/5/,A<(B1$B!#$^$@8.3.5 $B0f865HG7=u!V%Y%s%5%`$N8yMx $B!J1J0f5AM:$N!X%Y%s%5%`!Y$N8&5f=qMs$K:\$C$F$$$?!#?MJ88&$NJ}$,D4$Y$F$/$l$?$H$3$m!"5~BgIUB0?^=q4[#B#N#C$K$"$k$i$7$$!#(BAN00251085$B!#$H;W$C$FC5$7$K9T$C$?$,8.3.6 $B@P0f9,;0!V%V%i%C%/%9%H%s$NK!;WA[(B(1)$B!"(B(2)$B!WN5C+K!3X(B10$B4,(B3$B9f!"(B12$B4,(B2$B9f(B
$B!J!XK!;WA[;K!Y$N;29MJ88%Ms$K$"$C$?!#?MJ88&$K$"$k!#%3%T!<$7$?!#B?$$!#!K(B

8.3.7 $B@>Hx9';J!X%$%.%j%98yMxpJs $B!J2<$NK\$N8E$$HG!#$3$l$b8+$D$+$i$J$$!#:,@-$,B-$j$J$$$s$@$m$&$+!)!K(B

8.3.8 $B@>Hx9';J!XA}D{%$%.%j%98yMx $B!J1J0f5AM:$N!X%Y%s%5%`!Y$N8&5f=qMs$K:\$C$F$$$?!#=EMW$JJ88%$N$h$&$@$,$$$^$@8+$D$+$i$:!#!K(B

8.3.9 $B@>Hx9';J!X%Y%s%5%`!X7{K!E5!Y$N9=A[!YLZBx $B!JK!3XIt$K$"$k!#EvLL$N6=L#$H$O$:$l$F$$$=$&$J$N$G$H$j$"$($:$O8.3.10 $B4d:444;0!X;TL1E*2~3W$N@/<#;WA[!YK!N'J82= $B!J1J0f5AM:$N!X%Y%s%5%`!Y$N8&5f=qMs$K:\$C$F$$$?!#IUB0?^=q4[$K$"$k!#(B2-40/,A<(B/28$B8KFb!#(B8/1$B$K\$7$/!"$^$?;29MJ88%$,=<8.3.11 $B0BJ?@/5H!V%Y%s%5%`$N7:K!M}O@!=$=$N!X:GBg9,J!$N86M}!Y$r $B!JK!3XIt=q8K$K$"$k!#>8.3.12 $BLp:j8wS{!XK!E/3X!Y8=BeK!3XA4=8!"C^K`=qK $B!JIUB0?^=q4[$G8+$+$1$?$N$G8.3.13 $B0KF#@5L&!"EDEgM5!X1QJFK!!Y8=BeK!3XA4=8!"C^K`=qK $B!JIUB0?^=q4[$G8+$+$1$?$N$G8.3.14 $BCf;38&0lJT!X8=Be7:K!F~Lg!Y8=BeK!AP=q!"K!N'J82= $B!JIUB0?^=q4[$G8+$+$1$?$N$G8.3.15 $BEDCf9@JT!X%H%^%9,A%$B%[%C%V%:8&5f!Y8fCc%N?e=qK $B!JIUB0?^=q4[$K$"$k!#(BHD/13/,AD(B1$B!#?eC+=u658.3.16 $BD9Eg?-0l!XBg1QDk9q(B-$B:G@94|%$%.%j%9$N $B!J(B19$B@$5*$N%$%.%j%9$NBg=08.3.17 $BK>7nNi $B!J2CF#8&5f<<$GH/8+!#%$%.%j%9$N7:K!;KE*$JK\$rC5$7$F$$$k$s$@$,!D!#!K(B

$BCm(B

1. 1777$BG/!"%Y%k%s$N,A"$B7P:Q3X2q,A#$B$,7:K!E5$N7W2h$N$?$a7|>^O@J8$rJg=8$7$?$H$-$K!"%Y%s%5%`$,1~Jg$9$k$?$a$K=q$-$O$8$a$?$b$N$G$"$k$,!"Nc$N$h$&$KCYI.$N$?$a1~Jg$r$H$j$d$a$?$b$N$G$"$k!"$H;32<=E0lLu!XF;FA$*$h$SN)K!$N=t86M}=x@b!Y$N2r@b(B(p.24)$B$K$"$k!#(B
2. University Collage London (UCL)$B$N%[!<%`%Z!<%8$+$i0zMQ!#$3$NBg3X$,8=:_%Y%s%5%`A4=8$r:n@.Cf!#(B
3. $B0J>e!"(BF. Rosen, 'Introduction', An Introduction to the Principles of Morals and Legislation, Oxford 1996., pp. xiviii-l.$B;2>H!#(B
4. Fragment on Government, Preface to 2nd edn., (CW), p. 509.
5. $B0J>e!"(BH. L. A. Hart, 'Bentham's Principles of Utility', An Introduction to the Principles of Morals and Legislation, Oxford 1996., pp. lxxxii-lxxxvii.$B;2>H(B
6. $BFb0fAZ<7!X<+M3$NK!B'(B $BMx32$NO@M}!Y%_%M%k%t%!=qK

   ---

   $B$*$D$+$l$5$^(B

   ---

   Last modified on 9/18/96
   All rights unreserved.