 It is important not to misunderstand this argument. One important misunderstanding can arise fairly naturally from Williams’ two famous examples (UFA: 97–99) of “Jim”, who is told by utilitarianism to murder one Amazon villager to prevent twenty being murdered, and “George”, who is told by utilitarianism to take a job making weapons of mass destruction, since the balance-sheet of utilities shows that if George refuses, George and his family will suffer poverty and someone else—who will do more harm than George—will take the job anyway. It is easy to think that these stories are simply another round in the familiar game of rebutting utilitarianism by counter-examples, and hence that Williams’ integrity objection boils down to the straightforward inference (1) utilitarianism tells Jim to do X and George to do Y, (2) but X and Y are wrong (perhaps because they violate integrity?), so (3) utilitarianism is false. But this cannot be Williams’ argument, because in fact Williams denies (2). Not only does he not claim that utilitarianism tells both Jim and George to do the wrong things. He even suggests, albeit rather grudgingly, that utilitarianism tells Jim (at least) to do the right thing. (UFA: 117: “…if (as I suppose) the utilitarian is right in this case…”) Counter-examples, then, are not the point: “If the stories of George and Jim have a resonance, it is not the sound of a principle being dented by an intuition” (WME 211). The real point, he tells us, is not “just a question of the rightness or obviousness of these answers”; “It is also a question of what sort of considerations come into finding the answer” (UFA: 99). “Over all this, or round it, and certainly at the end of it, there should have been heard ‘what do you think?’, ‘does it seem like that to you?’, ‘what if anything do you want to do with the notion of integrity?’” (WME 211).