|Died||28 August 1900 (aged 62)|
|Alma mater||Trinity College, Cambridge|
|Institutions||Trinity College, Cambridge|
|Ethics, political philosophy|
|Average and total utilitarianism, ethical hedonism, ethical intuitionism, paradox of hedonism|
Henry Sidgwick (; 31 May 1838 - 28 August 1900) was an English utilitarian philosopher and economist. He was the Knightbridge Professor of Moral Philosophy at the University of Cambridge from 1883 until his death, and is best known in philosophy for his utilitarian treatise The Methods of Ethics. He was one of the founders and first president of the Society for Psychical Research and a member of the Metaphysical Society and promoted the higher education of women. His work in economics has also had a lasting influence.
In 1875 he co-founded Newnham College, a women-only constituent college of the University of Cambridge. It was the second Cambridge college to admit women, after Girton College. Newnham College's co-founder was Millicent Garrett Fawcett.
In 1856 Sidgwick joined the Cambridge Apostles intellectual secret society.
Henry Sidgwick was born at Skipton in Yorkshire, where his father, the Reverend W. Sidgwick (died 1841), was headmaster of the local grammar school, Ermysted's Grammar School. Henry's mother was Mary Sidgwick, née Crofts (1807-79).
Henry Sidgwick was educated at Rugby (where his cousin, subsequently his brother-in-law, Edward White Benson, later Archbishop of Canterbury, was a master), and at Trinity College, Cambridge. While at Trinity, Sidgwick became a member of the Cambridge Apostles. In 1859, he was senior classic, 33rd wrangler, chancellor's medallist and Craven scholar. In the same year, he was elected to a fellowship at Trinity and soon afterwards he became a lecturer in classics there, a post he held for ten years. The Sidgwick Site, home to several of the university's arts and humanities faculties, is named after him.
In 1869, he exchanged his lectureship in classics for one in moral philosophy, a subject to which he had been turning his attention. In the same year, deciding that he could no longer in good conscience declare himself a member of the Church of England, he resigned his fellowship. He retained his lectureship and in 1881 he was elected an honorary fellow. In 1874 he published The Methods of Ethics (6th ed. 1901, containing emendations written just before his death), by common consent a major work, which made his reputation outside the university. John Rawls called it the "first truly academic work in moral theory, modern in both method and spirit".
In 1875, he was appointed praelector on moral and political philosophy at Trinity, and in 1883 he was elected Knightbridge Professor of Philosophy. In 1885, the religious test having been removed, his college once more elected him to a fellowship on the foundation.
Besides his lecturing and literary labours, Sidgwick took an active part in the business of the university and in many forms of social and philanthropic work. He was a member of the General Board of Studies from its foundation in 1882 to 1899; he was also a member of the Council of the Senate of the Indian Civil Service Board and the Local Examinations and Lectures Syndicate and chairman of the Special Board for Moral Science. While at Cambridge Sidgwick taught a young Bertrand Russell.
A 2004 biography of Sidgwick by Bart Schultz sought to establish that Sidgwick was a lifelong homosexual, but it is unknown whether he ever consummated his inclinations. According to the biographer, Sidgwick struggled internally throughout his life with issues of hypocrisy and openness in connection with his own forbidden desires.
He also took in promoting the higher education of women. He helped to start the higher local examinations for women, and the lectures held at Cambridge in preparation for these. It was at his suggestion and with his help that Anne Clough opened a house of residence for students, which developed into Newnham College, Cambridge. When, in 1880, the North Hall was added, Sidgwick lived there for two years. His wife became principal of the college after Clough's death in 1892, and they lived there for the rest of his life. During this whole period, Sidgwick took the deepest interest in the welfare of the college. In politics, he was a liberal, and became a Liberal Unionist (a party that later effectively merged with the Conservative party) in 1886.
Early in 1900 he was forced by ill-health to resign his professorship, and died a few months later. Sidgwick, who died an agnostic, is buried in Terling All Saints Churchyard, Terling, Essex, with his wife.
Sidgwick summarizes his position in ethics as utilitarianism "on an Intuitional basis". This reflects, and disputes, the rivalry then felt among British philosophers between the philosophies of utilitarianism and ethical intuitionism, which is illustrated, for example, by John Stuart Mill's criticism of ethical intuitionism in the first chapter of his book Utilitarianism.
Sidgwick developed this position due to his dissatisfaction with an inconsistency in Jeremy Bentham and John Stuart Mill's utilitarianism, between what he labels "psychological hedonism" and "ethical hedonism". Psychological hedonism states that everyone always will do what is in their self interest, whereas ethical hedonism states that everyone ought to do what is in the general interest. Sidgwick believed neither Bentham nor Mill had an adequate answer as to how the prescription that someone ought to sacrifice their own interest to the general interest could have any force, given they combined that prescription with the claim that everyone will in fact always pursue their own individual interest. Ethical intuitions, such as those argued for by philosophers such as William Whewell, could, according to Sidgwick, provide the missing force for such normative claims.
As Sidgwick sees it, one of the central issues of ethics is whether self-interest and duty always coincide. To a great extent they do, Sidgwick argues, but it cannot be proved that they never conflict, except by appeal to a divine system of punishments and rewards that Sidgwick believes is out of place in a work of philosophical ethics. The upshot is that there is a "dualism of practical reason."
Sidgwick does not use the terms act utilitarian or rule utilitarian, these being terms that would come into currency only after his death; nevertheless, J.J.C. Smart labels him an act utilitarian.
Sidgwick's meta-ethics involve an explicit defense of a non-naturalist form of moral realism. He is committed to moral cognitivism: that moral language is robustly truth-apt, and that moral properties are not reducible to any natural properties. This non-naturalist realism is combined with an ethical intuitionist epistemology to account for the possibility of knowing moral truths.
Sidgwick is closely, and controversially, associated with esoteric morality: the position that a moral system (such as utiltiarianism) may be acceptable, but that it is not acceptable for that moral system to be widely taught or accepted.
According to John Rawls, Sidgwick's importance to modern ethics rests with two contributions: providing the most sophisticated defense available of utilitarianism in its classical form, and providing in his comparative methodology an exemplar for how ethics is to be researched as an academic subject.Allen Wood describes Sidgwick-inspired comparative methodology as the "standard model" of research methodology among contemporary ethicists.
Despite his importance to contemporary ethicists, Sidgwick's reputation as a philosopher fell precipitously in the decades following his death, and he would be regarded as a minor figure in philosophy for a large part of the first half of the 20th century. Bart Schultz argues that this negative assessment is explained by the tastes of groups which would be influential at Cambridge in the years following Sidgwick's death: Wittgensteinian ordinary language philosophers, the remnants of British idealism, and, most importantly, the Bloomsbury Group. John Deigh, however, disputes Schultz's explanation, and instead attributes this fall in interest in Sidgwick to changing philosophical understandings of axioms in mathematics, which would throw into question whether axiomatization provided an appropriate model for a foundationalist epistemology of the sort Sidgwick tried to build for ethics.
Sidgwick worked in economics at a time when the British economics mainstream was undergoing the transition from the classical economics of Adam Smith, David Ricardo, and John Stuart Mill to the neo-classical economics of William Stanley Jevons and Alfred Marshall. Sidgwick responded to these changes by preferring to emphasize the similarities between the old economics and the new, choosing to base his work on J.S. Mill's Principles of Political Economy, incorporating the insights of Jevons.
Sidgwick had a lifelong interest in the paranormal. This interest, combined with his personal struggles with religious belief, motivated his gathering of young colleagues interested in assessing the empirical evidence for paranormal or miraculous phenomena. This gathering would be known as the "Sidgwick Group", and would be a predecessor of the Society for Psychical Research, which would count Sidgwick as founder and first president.
Sidgwick would connect his concerns with parapsychology to his research in ethics. He believed the dualism of practical reason might be solved outside of philosophical ethics if it were shown, empirically, that the recommendations of rational egoism and utilitarianism coincided due to the reward of moral behaviour after death.
According to Bart Schultz, despite Sidgwick's prominent role in institutionalizing parapsychology as a discipline, he had upon it an "overwhelmingly negative, destructive effect, akin to that of recent debunkers of parapsychology"; he and his Sidgwick Group associates became notable for exposing fraud mediums. One such incident was the exposure of the fraud of Eusapia Palladino.
Brought up in the Church of England, Sidgwick drifted away from orthodox Christianity, and as early as 1862 he described himself as a theist, independent from established religion. For the rest of his life, although he regarded Christianity as "indispensable and irreplaceable - looking at it from a sociological point of view," he found himself unable to return to it as a religion.
In 1869 Henry Sidgwick, who had become a devout agnostic, made protest against the survival of religious tests in Cambridge by resigning his Trinity fellowship.CS1 maint: ref=harv (link)