know to be true, and which in fact are not so, provided there is a strong probability that they are. And so in this case I do not see why we should not hold, that though we should be justified in saying that he ought to choose one course, yet it may not be really true that he ought. What certainly will be true is that he will deserve the strongest moral blame if he does not choose the course in question, even though it may be wrong. And we are thus committed to the paradox that a man may really deserve the strongest moral condemnation for choosing an action, which actually is right. But I do not see why we should not accept this paradox.
I conclude, then, that there is no conclusive reason against the view that our theory is right, so far as it maintains that the question whether an action is right or wrong always depends on its actual consequences. There seems no sufficient reason for holding either that it depends on the intrinsic nature of the action, or that it depends upon the motive, or even that it depends on the probable consequences.
