courses open to us will produce the best consequences. Some accident, which we could not possibly have foreseen, may always falsify the most careful calculations, and make an action, which we had every reason to think would have the best results, actually have worse ones than some alternative would have had. Suppose, then, that a man has taken all possible care to assure himself that a given course will be the best, and has adopted it for that reason, but that owing to some subsequent event, which he could not possibly have foreseen, it turns out not to be the best: are we for that reason to say that his action was wrong? It may seem outrageous to say so; and yet this is what we must say, if we are to hold that right and wrong depend upon the actual consequences. Or suppose that a man has deliberately chosen a course, which he has every reason to suppose will not produce the best consequences, but that some unforeseen accident defeats his purpose and makes it actually turn out to be the best: are we to say that such a man, because of this unforeseen accident, has acted rightly? This also
