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First, egalitarians might measure inequality in ways that permit losses to the badly off that would be ruled out by utilitarianism and prioritarianism.
But as an answer to the question of how utilitarianism is insensitive to distribution, although this answer is not false, it is useless.
But if utilitarianism suffers from presupposition failure, it is more or less meaningless.
Utilitarianism continues to vex its critics even in the absence of generally respected arguments in its favour.
In effect, the policy of minimizing unmet needs might be taken to be a version of negative utilitarianism, which recommends minimizing pain and suffering.
Utilitarianism and intuitionism qualify as methods of ethics, therefore, because one can understand either as a rational procedure that produces this sort of cognition.
Parfit (1991) says that the priority view departs from utilitarianism in exactly one way: it claims that benefiting the worse off matters more.
Secondly, if we accept some additional axioms, then the only value function that satisfies them is critical-level utilitarianism.
This does not mean that egalitarianism has collapsed into utilitarianism, however.
Just as there was no imperial logic to liberalism, so the relationship between utilitarianism and empire is rather more ambiguous than is sometimes recognized.
Section 7 argues that ex post prioritarianism was never a genuine alternative to utilitarianism anyway.
And he claims that given an account of what the individual goodness measures are, it is a further question whether utilitarianism is correct.
Unlike moral commands in indirect versions of utilitarianism, the categorical imperative is a guide to moral action that reveals the source of moral goodness.
The second difficulty with cooperative utilitarianism also flows from its deep structure, but here its teleological aspect.
And this defense is the best one to focus on to argue that the case for utilitarianism does not rely on distributive intuitionism.
