THREE:He knew that the stores which should have gone to him were loaded upon wagon-trains and hurried off the reservation in the dead of night; but he did not know why the Apache who was sent to humbly ask the agent about it was put in the guard-house for six months without trial. He knew that his corn patches were trampled down, but not that it was to force him to purchase supplies from the agent and his friends, or else get out. He knew that his reservation��none too large, as it was, for three thousand adults more or less��had been cut down without his consent five different times, and that Mormon settlers were elbowing him out of what space remained. But, being only a savage, it were foolish to expect that he should have seen the reason for these things. He has not yet learned to take kindly to financial dishonesty. Does he owe you two bits, he will travel two hundred miles to pay it. He has still much to absorb concerning civilization.

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THREE:Utilitarianism agrees with the ancient hedonism in holding pleasure to be the sole good and pain the sole evil. Its adherents also, for the most part, admit that the desire of the one and the dread of the other are the sole motives to action; but, while making the end absolutely universal and impersonal, they make the motive into a momentary impulse, without any necessary relation to the future happiness of the agent himself. The good man does his duty because doing it gives him pleasure, or because the failure to do it would give him pain, at the moment; although he knows that a contrary course would save him from greater pain or win him greater pleasure hereafter. No accurate thinker would call this acting from a selfish or interested motive; nor does it agree with the teaching of Epicurus. Were all sensitive beings to be united in a single organism, then, on utilitarian principles, self-interest, interpreted in the sense of seeking its own preservation and pleasure, would be the only law that the individualised aggregate could rationally obey. But the good of each part would be rigorously subordinated to the good of the whole; and utilitarian morality desires that we should act as if this hypothesis were realised, at least in reference to our own particular interests. Now, the idea of humanity as forming such a consolidated whole is not Epicurean. It belongs to the philosophy which always reprobated pleasure, precisely because its pursuit is associated with the dereliction of public duty and with bitter rivalry for the possession of what, by its very nature, exists only in limited quantities, while the demand for it is unlimited or, at any rate, far exceeds the supply. According to the Stoics, there was only one way in which the individual could study his private425 interest without abandoning his position as a social being, and this was to find it exclusively in the practice of virtue.575 But virtue and public interest remained mere forms scantily supplemented by appeals to the traditional morality, until the idea of generalised happiness, of pleasure diffused through the whole community, came to fill them with substance and life.

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