 Time and again, common sense collapses into utilitarian thinking, or is shown to presuppose it, or is at least revealed as requiring something very like it. This effort to criticize and assimilate common-sense moral rules went far beyond the efforts of J. S. Mill and has served as a template for the utilitarian or consequentialist work of Smart (1973), Brandt (1979), Hare (1981), Parfit (1984, 2011, 2017), Hardin (1988), Singer (2001), Gibbard (1982, 1990), and de Lazari-Radek and Singer (2014). Like so many in the utilitarian tradition, Sidgwick ended up recognizing the moral standing of non-human animals, puzzling over questions of suicide, defending a notion of intention covering all foreseen consequences, rejecting purely retributive accounts of punishment, embracing a cosmopolitan (rather than nationalistic) outlook, and thinking—though not public insisting—that orthodox religion and its morality were often dogmatic and superstitious. He initiated the (modern) philosophical discussion of the problem of future generations and optimal population growth, arguing that “strictly conceived, the point up to which, on Utilitarian principles, population ought to be encouraged to increase, is not that at which average happiness is the greatest possible … but that at which the produce formed by multiplying the number of persons living into the amount of average happiness reaches its maximum” (Sidgwick 1874 [1907: 415–16]).  But he was not always consistent in his treatment of this issue (Schultz 2004, 2017).