What we should be concerned about is the happiness of individuals. Applying rights may be a rough and ready rule of thumb for doing this, but painism would be a far more accurate approach. It might require more detailed research into the consequences of policies on individuals but that, in principle, could be done. Indeed, to base public policy upon scientific findings would be a considerable step forward.

In judging who are the maximum sufferers politicians must, today, cast their eyes around the whole globe and take into account the sufferings of all races, religions and species.

I may begin by laying down as a principle that ‘all pain of human or rational beings is to be avoided’; and then afterwards may be led to enunciate the wider rule that ‘all pain is to be avoided’; it being made evident to me that the difference of rationality between two species of sentient beings is no ground for establishing a fundamental ethical distinction between their respective pains.

Pain is universal. We all experience pain, loss, and death the same way.

All lives are difficult; what makes some of them fulfilled as well is the manner in which pains have been met. Every pain is an indistinct signal that something is wrong, which may engender either a good or bad result depending on the sagacity and strength of mind of the sufferer. Anxiety may precipitate panic, or an accurate analysis of what is amiss. A sense of injustice may lead to murder, or to a ground-breaking work of economic theory. Envy may lead to bitterness, or to a decision to compete with a rival and the production of a masterpiece.

We have to persuade men and women who are themselves reasonably well off that they have a duty to forgo some of the advantages they would otherwise enjoy for the sake of others who are much poorer. We have to persuade car workers in my constituency that they have an obligation to low-paid workers in the public sector. We have to persuade the British people as a whole that they have an obligation to Africans and Asians whom they have never seen. Our only hope is to appeal to the latent idealism of all men and women of good will, irrespective of their income brackets, irrespective of their class origins. In place of the politics of envy, we must put the politics of compassion; in place of the politics of cupidity, the politics of justice; in place of the politics of opportunism, the politics of principle. Only so can we hope to succeed. Only so will success be worth having.

Pain... plays a major role in my thinking. I advocate its minimization.

If everyone could feel everyone else’s pain, who would torture?

Is pain a promise? I was schooled in pain, And found out all I could of all desire;

We have an obligation to try to reduce the pains of others, wherever they are, and however the pains have been caused.

Our problems and pain are universal and increasing, and the solutions to the problems are and always will be based upon universal, timeless, self-evident principles common to every enduring, prospering society throughout history.

The pains taken to preserve peace include a proportional responsibility that equal pains be taken to be prepared for war.

Pain is a gift. Humanity, without pain, would know neither fear nor pity. Without fear, there could be no humility, and every man would be a monster. The recognition of pain and fear in others give rise in us to pity, and in our pity is our humanity, our redemption.

What is pain to a man? A privilege! Masking pain is the measure of a man.