Jeremy Bentham

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Jeremy Bentham
Image:Bentham.jpg Jeremy Bentham
Born	15 February 1748 Spitalfields, London, England
Died	6 June 1832 London, England

Jeremy Bentham (IPA: ['benθəm]) (15 February 1748 – 6 June 1832) was an English gentleman, jurist, philosopher, and legal and social reformer. He is best known as an early advocate of utilitarianism and animal rights.

Contents 1 Life 2 Works 3 Utilitarianism 4 See also 5 External links

Life

Bentham was born in Spitalfields, London, into a wealthy Tory family. Bentham was a child prodigy and was found as a toddler sitting at his father's desk reading a multi-volume history of England. He began his study of Latin at the age of three.

He went to Westminster School, and in 1760 his father sent him to Queen's College, Oxford, where he took his Bachelor's degree in 1763 and his Master's degree in 1766. Bentham trained as a lawyer and was called to the bar in 1769. He became deeply frustrated with the complexity of the English legal code, which he termed the "Demon of Chicane".

Among his many proposals for legal and social reform was a design for a prison building he called the Panopticon. Although it was never built, the idea had an important influence in later generations of thinkers and influenced the radial design of Pentonville Prison as well as several other prisons.

In 1823 he co-founded the Westminster Review with John Stuart Mill as a journal for philosophical radicals.

Bentham is frequently associated with the foundation of the University of London, which was later to become University College London, though this is misguided: Bentham was eighty years old when the University opened in 1828, and had no part in its establishment. However, Bentham strongly believed that education should be more widely available, particularly to those who were not wealthy or who did not belong to the established church, both qualities being required of students by the traditional universities at Oxford and Cambridge. As University College London was the first English university to admit all, regardless of race, creed or political belief, it was largely consistent with Bentham's vision, and he oversaw the appointment of one of his pupils, John Austin, as the first Professor of Jurisprudence in 1829.

After death, Bentham's body was (as requested in his will) preserved and stored in a wooden cabinet, termed his "Auto-Icon," at University College London. It has occasionally been brought out of storage at official functions so that Bentham's eccentric presence would live on. The Auto-Icon has always had a wax head, as Bentham's head was badly damaged in the preservation process. The real head was displayed in the same case for many years, but became the target of repeated student pranks, being stolen on more than one occasion, and is now locked away securely.

There is a plaque on Queen Anne's Gate, Westminster commemorating the house where Bentham lived. At that time it was called Queen's Square Place.

Works

In 1776 Bentham published anonymously his Fragment on Government, an able criticism of Blackstone's Commentaries, which brought him under the notice of Lord Shelburne, and in 1780 his Introduction to Principles of Morals and Legislation. Other works were Panopticon, in which he suggested improvements on prison discipline, Discourse on Civil and Penal Legislation (1802), Punishments and Rewards (1811), Parliamentary Reform Catechism (1817), and A Treatise on Judicial Evidence.

Utilitarianism

Bentham is the first and perhaps the greatest of the "philosophical radicals" - not only did he propose many legal and social reforms, but he also devised moral principles on which they should be based. This philosophy, utilitarianism, argued that the right act or policy was that which would cause "the greatest happiness for the greatest number"—a phrase of which he is generally, though erroneously, regarded as the author—though he later dropped the second qualification and embraced what he called "the greatest happiness principle." Bentham also suggested a procedure to mechanically estimate the moral status of any action, which he called the Hedonic or felicific calculus. Utilitarianism was revised and expanded by Bentham's more famous disciple, John Stuart Mill. In Mill's hands, "Benthamism" became a major element in the liberal conception of state policy objectives.

It is often said that Bentham's theory, unlike Mill's, faces the problem of lacking a principle of fairness embodied in a conception of justice. Thus, some critics object, it would be moral, for example, to torture one person if this would produce an amount of happiness in other people outweighing the unhappiness of the tortured individual. However, as P. J. Kelly forcibly argued in his book Utilitarianism and Distributive Justice: Jeremy Bentham and the Civil Law [ISBN 0-19-825418-0], Bentham had a theory of justice that prevented such undesirable consequences. According to Kelly, for Bentham the law "provides the basic framework of social interaction by delimiting spheres of personal inviolability within which individuals can form and pursue their own conceptions of well-being." (op. cit., p. 81) They provide security, a precondition for the formation of expectations. As the hedonic calculus shows "expectation utilities" to be much higher than "natural" ones, it follows that Bentham does not favour the sacrifice of a few to the benefit of the many.

However, Bentham did not originally believe that utilitarianism should be applied to real world decisions totally devoid of reason or considerations of right and justice. Though Bentham viewed pain and pleasure as inevitable guides to human thought, he still allowed for the ability of human reason to override these two "sovereign masters" as he refers to them:

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... (Chp. I, p. 1, The Principles of Morals and Legislation, 1781).

This view may be summed up in the following image, where considerations of right and wrong, causes and consequences (effects) are "fastened to the throne" of the two "sovereign masters." In fact, Bentham first introduces the principle of utility in his book entitled The Principles of Morals and Legislation, a book whose contents stem from a dedicated study of legislation, morality, consequence, punishment and jurisprudence.

See also

• Contributions to liberal theory
• Liberalism

External links

• Jeremy Bentham, "Critique of the Doctrine of Inalienable, Natural Rights," in Anarchical Fallacies, vol. 2 of Bowring (ed.), Works, 1843.
• The Bentham Project
• Jeremy Bentham. Extensive collection of links to writings by and about Bentham.
• Jeremy Bentham's Life and Impact
• http://www.ucl.ac.uk/Bentham-Project/info/marmoy.htm The history of the Auto-Icon including details of Bentham's will.