When Agamemnon set out leading the Greek allied forces, he sacrificed his own daughter to obtain favorable winds.
But the goddess of the hunt could not bear it and substituted a deer for the girl. Dike represented secular law modeled after the institutions of the gods, while Themis represented the institutions of the gods themselves. Although the girl did not die, Nemesis still deemed the crime established, because the girl offered for sacrifice was not only Agamemnon's daughter, but also his wife's daughter. In Nemesis's eyes, blood vengeance was justified, even if all the heroes had tacitly approved of Agamemnon's actions.
People often encountered dilemmas in their daily affairs. The actor had two options, each with its own grounds, yet could not carry out both at once. The goddess of the hunt had removed one option for Agamemnon and eliminated the conflict.
But Nemesis did not care about the conflict itself. She cared only about the "outcome."
Consequentialism, much like Bentham's utilitarianism, provided a principle for resolving moral conflicts: the consequences of an action were the sole factor in judging whether it was right. If one action produced better consequences than another, then the actor ought to carry out the former.
Agamemnon's prayer for wind benefited most of the Greek allied forces, yet harmed the Trojans. Without wind, the Greeks would not have arrived on it.
Because conflicts of interest existed among different groups, there could be no attainable standard applicable to every good, nor could such goods be measured by a common standard. Correspondingly, human evils could not be compared or commensurated either. In a conflict, the "lesser evil" was not the only alternative to the "greater evil." If Agamemnon had chosen not to sacrifice his daughter, how would his actions have been judged?
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