Mill was receptive to all sorts of ideas, both plausible and implausible, which did not fit well with utilitarianism. He was, for example, inclined to think of equality, not just pleasure, as ‘good in itself’. He was able to think of himself as a utilitarian only by grossly expanding that notion to cover any doctrine which did not entirely rely, without the possibility of further explanation, on ‘intuition’ or God's commands. It is even doubtful whether he was a consequentialist in any sense. Mill's account of moral obligation is not a maximizing, nor even a satisficing, one. And the account emphasizes the place of supererogation. There is no suggestion in Mill that one is obliged to do something merely because a teaching to that effect would be felicific. Far from there being an obligation to maximize, it would sometimes be wrong merely to make Pareto-improvements. Sympathetically understood, the account of obligation in Mill is more or less the same as one finds in Hobbes, with his theorems ‘for the preservation of men in multitudes’.