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It may be objected that there are no moral people. "13 This answer, however, cannot be accepted. It is be12 "In many nations the female sex are reduced to like slavery, and are rendered incapable of all property, in opposition to their lordly masters. " L. A. Selby-Bigge: Hunze's Enquiries, p. 191. 18 Op. , p. 551. Our Duty to Be Just 49 ing objected that we do not have a duty to apply the pnnciple where nobody else applies it, and Mr. Harrod replies that we have a duty to apply it if there are enough moral people to do likewise.
7 But utilitarians have not always realised that, in admitting that the performance of such actions is a duty, they are departing from, or, at least, modifying, utilitarianism as it is stated above. And that they are departing from, or modifying, utili7 r$. John Stuart Mill: Utilitarianism, Everyman edition, pp. 17- Our Duty to Be Just 35 tarianism, as it is usually thought of, is clear. For actions which are permissible, according to utilitarianism as I have defined it above, might well not be permissible, according to utilitarianism in this modified form.
Not of the sort, because sorts or classes cannot produce good consequences, or fail to produce them, though instances of the sort or members of the class can. Producing good consequences must, then, be a property of the individual actions. But if we say that every individual action of the sort produces good consequences, then our principle does not meet the difficulty which it was introduced to meet, namely, the difficulty that there are actions which are right, although they do not produce good consequences.