 As the nineteenth century wore on assailants came forth from all points across the philosophical spectrum. Marx considered Bentham an “arch-philistine” and utilitarianism a superficial and ephemeral bourgeois ideology (Capital I, Ch. XXIV, sect. 5). Sundry religionists, including those of a philosophical bent like the classicist J.B. Mayor, intuitionists like William Whewell, and idealists like Green, F.H. Bradley, Bernard Bosanquet and D.G. Ritchie combined to attack its atomism, crude materialism, narrowly construed theory of motivation, and lack of appreciation of the spiritual dimension of the human condition. The legal scholar Henry Maine could admire the bravado and ambition of Bentham’s science of jurisprudence, but also deplored his failure to appreciate the historical and evolutionary nature of law; he further objected to Bentham’s faith that the ignorant masses could truly know what is in their best interest. As we have seen, on the other side of the Atlantic, Bentham’s legal philosophy made some headway but the underlying moral ideas met stiff resistance, and his supposed atheism added fuel to the fire of outrage bellowing from evangelical critics. In a different vein, the Pragmatists, notably William James and John Dewey, may have shared Bentham’s ontological misgivings about the meaning and misrepresentation of fictions and fictitious entities (Quinn 2012) and recognised the critical value of the utility principle to the development of Liberalism as a philosophy of action (Dewey 1935, 13–17), but they rejected the claim that all motivation may be reduced to a drive to seek pleasure and avoid pain, which they viewed as a self-defeating commitment to materialist individualism (Dewey and Tufts 1908, 271–74; see also Crimmins 2022, Epilogue). Like J. S. Mill, the Pragmatists also dismissed the idea that any single form of the summum bonum could account for the many goods that people seek (James 1891, 186–200). There have been many critics of Bentham since.