The first chapter traces the notion of “art for art’s sake” to the evolutionary theories of Charles Darwin and Herbert Spencer, who first engaged with questions of aesthetics in the early 1850s. In their attempts to account for the evolution of the sense of beauty – an adaptation with no obvious survival value – both writers exempted a wide swath of aesthetic activities from the natural laws of scarcity and struggle that governed other areas of biological life. This chapter argues that their evolutionary explanations for beauty (the theories of sexual selection and “play," respectively) thus laid the scientific groundwork for later conceptions of aesthetic experience as escapist, salutary, and therefore beneficial for the species. The chapter concludes with an analysis of selected literary works by Algernon Charles Swinburne, Thomas Hardy, and George Meredith, whose respective corpuses illustrate the diffuse impact of these ideas on literary evocations of the beautiful.

How we should treat nonhuman animals is one of the most important environmental questions that we face. Although most people think of humans as having a qualitatively different moral status than nonhuman animals, there is no morally significant criterion for membership in the moral community that is satisfied by all and only humans. If the criterion is demanding enough (e.g., language), it excludes some humans; if it is permissive enough to include all humans (e.g., sentience), it includes some nonhumans. The discovery that “speciesism” is indefensible opens the door to a range of strong animal-protection philosophies – for example, Peter Singer’s “animal liberation,” which is founded on utilitarianism, and Christine Korsgaard’s “fellow creatures” view, which has a Kantian foundation. These views converge in concluding that many of the ways that we treat animals are wrong.

Normative ethics is divided between ethical theory and practical ethics. Three families of ethical theories are consequentialism, virtue ethics, and Kantianism. Consequentialism is the view that consequences determine what we ought to do. Virtue ethics is the view that right actions should be understood in terms of virtuous agents and their character. Kantianism’s central concern is with how rational agents ought to relate to themselves and to each other. Ethical theory is difficult to disentangle from practical ethics, which is concerned with what we ought to do in particular situations, which – along with the question “How should I live?” – is the most important topic in ethics and perhaps all of philosophy.

Using the essays of John Stuart Mill and other classical utilitarians as touchstones, this essay tracks some of the most politically charged shifts in the Victorian political essay, underscoring the significance of issues of racism and imperialism for coming to terms with the genre. The first two sections provide introductory historical background on the cultural and literary significance of the utilitarians, and detail some important ethical and political dimensions of Mill’s philosophical framework. The remaining sections analyse two singularly revealing essayistic encounters: Mill’s exchanges with Thomas Carlyle over the so-called ‘Negro’ question, and Henry Sidgwick’s assessment of the work of Charles Henry Pearson on national life and character. The striking difference between the political essaying of Mill and that of his utilitarian disciple Sidgwick on matters of imperialistic racism is indicative of some of the evasive literary tactics that have been all too influential, from their era to ours.

This chapter challenges the idea that rural communities have “declined.” It argues that the term, “decline,” discounts how laws and policies have actively facilitated rural marginalization and socioeconomic distress for decades. “Decline” reframes an active phenomenon as one that occurred passively, making current rural challenges seem natural and inevitable. The chapter assesses how twentieth- and twenty-first-century federal and state laws and policies undermined traditional rural livelihoods in agriculture, natural resource and energy development, and manufacturing. The chapter then provides a legal history of transportation and telecommunications deregulation, and the role deregulation played in exacerbating geographic inequality. Overall, the chapter proposes that instead of declining, rural communities have been undermined, as policymakers have consciously traded rural welfare for some other perceived benefit. While those trade-offs may have afforded tangible societal benefits in some fashion, the decline framing discounts how rural communities were in fact knowingly sacrificed in the name of the greater good.

The chapter discusses the influence of utilitarianism on education. It begins by introducing the core principles of utilitarianism. The chapter then argues that it is possible to distinguish between two major strands within the utilitarian view of education: one that focuses on promoting the happiness of each individual, and the other on enhancing the happiness of the greatest number by creating facilitating social conditions for it. Each of these two strands is separately examined. The chapter also maintains that the second strand had a lasting impact on education that finds its clearest current expression in the emphasis on education’s role in economic development. Finally, the chapter suggests that reviving certain traditional forms of utilitarianism has significant potential to improve education.

Industrialization and the concomitant growth in populations and economic activity happened in parallel with changes in everyday life, both material (hygiene, diet, mobility) and immaterial (literacy, law, values and ideas about political order and human life). It is associated with Enlightenment, the emancipatory stream of Modernity. It meant changing roles and relations between the major institutions: (nation-)state, church and (community-)market. The outstanding hallmark was and is the idea of Progress, exemplified in the characteristics of the scientific worldview and its claim to ’objective Truth’. Another feature lies in the new ideas about good and evil, as propounded in Industrial Era ethics of liberalism and utilitarianism and in Enlightenment ethics.

Chapter 2 argues that the anarchist theses can be derived from a single meta-principle that limits which moral theories qualify as theoretically acceptable. This posited moral tyranny constraint holds that a theory of duties is acceptable only if full compliance with that theory (and the demands of morality more generally) would not allow any person to unilaterally, discretionarily, and foreseeably act in a way that would leave others with less advantage than they would have possessed given some other choice by the agent. After explicating the constraint, the chapter defends its plausibility, arguing that it should be accepted on both foundationalist and coherentist grounds. The chapter then explains how the constraint entails three of the posited anarchist theses (the consent theory of legitimacy, the Lockean proviso, and luck egalitarianism’s responsibility component). Finally, it addresses three potential objections that might be raised against the moral tyranny constraint.

The major fault-line in Victorian engagement with the Bible and antiquity lay between believers and unbelievers, across a wide array of perspectives. Something of this is traced here, from the rationalistic legacy of Bentham to Pusey’s consciously reactionary repudiation of his own early immersion in German scholarship.Consequently, literature about the Bible and antiquity could be polemical, but solvents could be found, not least ones that were associational and personal. Most importantly, friendship could provide such a bond: this chapter traces that which began at Charterhouse School between George Grote and Connop Thirlwall and which ended only with their deaths. Grote is now much better remembered than Thirlwall, but both wrote important histories of ancient Greece that would be translated into German, a great tribute given their own indebtedness to German scholarship. In a review of Curtius’s history of ancient Greece, Arnold criticised both Grote and Thirlwall for failing to reach the new standards set by more recent German scholarship. Within a year of the death of Thirlwall, Anglo-German classical scholarship was being written in an altogether new key.

The two great Victorian Platonists – George Grote and Benjamin Jowett – are often perceived as championing diametrically opposed perspectives on Plato: utilitarian vs. idealist. This chapter argues that no less important is what they had in common: an ‘atomist’ hermeneutics, in fierce reaction against attempts to make a system out of the dialogues; and a combination of scrupulous attention to the texts as historical documents with insistence that giving Plato his place in the history of philosophy and ‘in the scale of human improvement’ was no less the historian’s obligation. Finally, both men were active in the public sphere, looking for similar ‘modern applications’ of what was best in Plato’s political thought, particularly in the sphere of education.

Grotius, Hobbes, and Pufendorf are canonical representatives of the early modern natural law tradition. In this chapter, we consider the tradition’s other two main figures: John Locke and Richard Cumberland. Locke is justly famous, of course, though more for his political philosophy and the more familiar topics in epistemology and metaphysics treated in the Essay Concerning Human Understanding than for his ethics. In his moral philosophy, however, he makes interesting connections between moral accountability and autonomy that provide an interesting point of contrast with Pufendorf. Cumberland is much less well known. However, Cumberland’s contemporaries saw him, along with Grotius and Pufendorf, as one of a “triumvirate of seventeenth-century founders of the ‘modern’ school of natural law” (Haakonssen). Moreover, Cumberland has special relevance to moral philosophy of the present day, since he was among the first to attempt to “locate” moral truths and facts in relation to, and perhaps reduce them to, those that are confirmable by the empirical sciences, a naturalist program that remains vital today. And he was also an important source of philosophical utilitarianism.

Chapter 4 sketches the contemporary theory of economic welfare. It argues that welfare economics is a theoretically driven discipline, whose questions are determined more by equilibrium theory than by practical problems of economic welfare. Section 1 begins with the fundamental question: what is welfare or, synonymously, well-being? Section 2 explains why the answer that economists give has led them to eschew utilitarianism, and it links this chapter to the previous three, presenting the fundamental theorems of welfare economics, the grounds for the admiration economists have for the operation of perfectly competitive markets, the problems of markets that are not perfectly competitive, and further theorems concerning social choice and welfare. Section 3 turns to practical work in welfare economics and the foundations of cost-benefit analysis. Section 4 ends with an overview, including some remarks about alternatives to mainstream normative economics.