 The third, and most influential, line of response argues directly against the idea that utilitarianism demands that agents act against their convictions. Utilitarianism demands that agents adopt utilitarian ideals; that agents give utilitarian ideals the kind of priority that would have them function as the central identity-conferring commitments of their life. Thus utilitarianism does not demand that one live without identity-conferring commitments at all, but that one live with utilitarian identity-conferring commitments. Were George a utilitarian, he would not have been acting against his convictions by taking a job in the chemical weapons factory. He does not lose his integrity simply in virtue of his commitment to utilitarianism. Williams appears to confuse the case in which a utilitarian George acts against his personal interests (in which case his integrity would be preserved) with the case in which a non-utilitarian George is somehow persuaded to act as a utilitarian (in which case his integrity would not be preserved). Acting as a utilitarian when one has no sympathy with utilitarianism may well diminish one’s integrity, but such a loss of integrity is not attributable to utilitarianism and has no bearing on utilitarianism’s plausibility as a moral theory. (See Carr 1976, Trianosky 1986 and Blustein 1991 for versions of this criticism.)