The Benthamite Theory of Democracy

Abstract

Successful political movements are frequently accompanied by, and well served by, theoretical defences of their positions which later reflection shows to be inadequate for purposes other than popular political polemics. The history of the reform movement in England in the early decades of the nineteenth century provides an excellent example. The defence of political democracy offered by Jeremy Bentham, James Mill, and their followers gave the Radicals of the 1820's and 1830's their main intellectual arguments for the Great Reform Act. A close examination of this theory suggests, however, that it is inadequate in its view both of the nature of a democratic society and of the process of policy formation therein. It is, moreover, also apparent that Bentham's theory of democracy is sharply inconsistent with the main body of Benthamite doctrines.The basic problem in Bentham's political theory is a product of the manner in which he resolved a contradiction that exists between his ethical and his psychological theory. Utilitarian ethics rests on the principle that the rightness or wrongness of an act is decided by its effect on the happiness of the greatest number. Bentham's psychological theory, however, is egoistic and hedonistic. He offered no hope that a man will act other than in pursuit of his own interests, and little hope that these interests will naturally be associated with the interests of others.If this psychology is valid, individuals will choose, voluntarily, the ethically proper act only when, by chance, it coincides with that act which they perceive will maximize their own personal pleasure. Bentham realized this. As a consequence, he argued that if individuals are to be brought into harmony and if the greatest happiness is to be achieved, then legal sanctions and incentives must be introduced to influence individual hedonistic calculations in favour of acts that do not diminish the happiness of others more than they increase the happiness of the doer.