In recent years there has been widespread agreement among Bishop Butler's commentators and critics concerning the nature of his “official” position as a moral philosopher. His moral epistemology is a form of moral sensism, its cognitive aspect best described, after Sidgwick, as perceptual intuitionism. His normative theory is strongly deontologistic in character, and as a moral psychologist he is still celebrated as a devastating critic of psychological egoism and hedonism. Understandably enough, there has been a tendency to discount those remarkable passages in Sermons XI and XII in which Butler seems to be defending an almost diametrically opposed position, compounded of a rationalistic epistemology, a hedonistic-utilitarian normative theory, and a form of psychological egoism. Thus G. D. Broad finds flatly inconsistent those passages in which Butler seems to make self-love coordinate with conscience in its moral authority. When Butler asserts that on calm reflection one is unable to justify any course of action contrary to one's own happiness, Broad maintains that in context this statement must be understood not as a presentation of Butler's own view, but as “a hypothetical concession to an imaginary opponent.” Butler, Broad thinks, is merely once again trying to convince people that reasonable self-love and the dictates of conscience do not conflict. Similarly, A. Duncan-Jones argues that the apparent inconsistency in the passage in question is removed once we understand that Butler is only refuting the egoists' contention that self-love and virtuous benevolence are necessarily opposed.
The Neo-Sumerian Texts in the Williams College Museum of Art