information:extraction, structural:scholar_edition
Aggregating utility

The objection that "utilitarianism does not take seriously the distinction between persons" came to prominence in 1971 with the publication of John Rawls ' A Theory of Justice. The concept is also important in animal rights advocate Richard Ryder 's rejection of utilitarianism, in which he talks of the "boundary of the individual", through which neither pain nor pleasure may pass.

However, a similar objection was noted in 1970 by Thomas Nagel, who claimed that consequentialism "treats the desires, needs, satisfactions, and dissatisfactions of distinct persons as if they were the desires, etc., of a mass person;" and even earlier by David Gauthier, who wrote that utilitarianism supposes that "mankind is a super-person, whose greatest satisfaction is the objective of moral action.... But this is absurd. Individuals have wants, not mankind; individuals seek satisfaction, not mankind. A person's satisfaction is not part of any greater satisfaction." Thus, the aggregation of utility becomes futile as both pain and happiness are intrinsic to and inseparable from the consciousness in which they are felt, rendering impossible the task of adding up the various pleasures of multiple individuals.

A response to this criticism is to point out that whilst seeming to resolve some problems it introduces others. Intuitively, there are many cases where people do want to take the numbers involved into account. As Alastair Norcross has said:

uppose that Homer is faced with the painful choice between saving Barney from a burning building or saving both Moe and Apu from the building... it is clearly better for Homer to save the larger number, precisely because it is a larger number.... Can anyone who really considers the matter seriously honestly claim to believe that it is worse that one person die than that the entire sentient population of the universe be severely mutilated? Clearly not.

It may be possible to uphold the distinction between persons whilst still aggregating utility, if it accepted that people can be influenced by empathy. This position is advocated by Iain King, who has suggested the evolutionary basis of empathy means humans can take into account the interests of other individuals, but only on a one-to-one basis, "since we can only imagine ourselves in the mind of one other person at a time." King uses this insight to adapt utilitarianism, and it may help reconcile Bentham's philosophy with deontology and virtue ethics.

Philosopher John Taurek also argued that the idea of adding happiness or pleasures across persons is quite unintelligible and that the numbers of persons involved in a situation are morally irrelevant. Taurek's basic concern comes down to this: we cannot explain what it means to say that things would be five times worse if five people die than if one person dies. "I cannot give a satisfactory account of the meaning of judgments of this kind," he wrote (p. 304). He argues that each person can only lose one person's happiness or pleasures. There is not five times more loss of happiness or pleasure when five die: who would be feeling this happiness or pleasure? "Each person's potential loss has the same significance to me, only as a loss to that person alone. because, by hypothesis, I have an equal concern for each person involved, I am moved to give each of them an equal chance to be spared his loss" (p. 307). Derek Parfit (1978) and others have criticized Taurek's line, and it continues to be discussed.