  A different feature of his theory, first presented (in different terminology) in “Ethical Theory and Utilitarianism” (1976), and fully explored in Moral Thinking (1981), is a distinction between a “critical” level of thinking, conducted by “archangels” with the use of “Golden Rule” arguments, and an “intuitive” level, conducted by “proles” with the use of simple principles (often articulating emotional responses) whose acceptance can be justified at the critical level. These two levels define not two social castes, but two roles between which each of us learns to alternate as appropriate. The complication is actually inevitable within consequentialism, which has to separate the question how one should act from the question how one should think about how to act—for ways of thinking have consequences no less than ways of acting (and thinking that one should act in a certain way entails no success in so acting, nor even any attempt). A utilitarian assessment of practical principles has to consider not only their observance utility (OU), which is what good will come of enacting them, but also their acceptance utility (AU), which is (roughly) what good will come of intending to enact them. (Note that intending to act in a certain way is itself a mental act. There is no ground here to shift to a different form of utilitarianism, “rule” rather than “act”, or “indirect” rather than “direct”; rather, so far we are simply extending act-utilitarianism to a wider range of acts, mental as well as physical.) A broad generalization that Hare favored is that the highest OU is likely to attach to highly specific principles, though a higher AU may attach to some fairly general ones. This comes of human ignorance and self-deception. A principle, say, permitting adultery when a marriage is breaking up anyway might have a higher OU than one simply forbidding adultery; but, if there are potential Don Juan’s around with a talent for false rationalization, its AU may be lower.