The Data of Ethics

This division of Ethics considered under its absolute form, has to define the equitable relations among perfect individuals who limit one another's spheres of action by co-existing, and who achieve their ends by co-operation. It has to do much more than this. Beyond justice between man and man, justice between each man and the aggregate of men has to be dealt with by it. The relations between the individual and the State, considered as representing all individuals, have to be deduced – an important and a relatively difficult matter. What is the ethical warrant for governmental authority? To what ends may it be legitimately exercised? How far may it rightly be carried? Up to what point is the citizen bound to recognize the collective decisions of other citizens, and beyond what point may he properly refuse to obey them?

These relations, private and public, considered as maintained under ideal conditions, having been formulated, there come to be dealt with the analogous relations under real conditions – absolute justice being the standard, relative justice has to be determined by considering how near an approach may, under present circumstances, be made to it. As already implied in various places, it is impossible during stages of transition which necessitate ever changing compromises, to fulfill the dictates of absolute equity; and nothing beyond empirical judgments can be formed of the extent to which they may be, at any given time, fulfilled. While war continues and injustice is done between societies, there cannot be anything like complete justice within each society. Militant organization no less than militant action, is irreconcilable with pure equity; and the inequity implied by it inevitably ramifies throughout all social relations. But there is at every stage in social evolution, a certain range of variation within which it is possible to approach nearer to, or diverge further from, the requirements of absolute equity. Hence these requirements have ever to be kept in view that relative equity may be ascertained.

§ 110. Of the two subdivisions into which beneficence falls, the negative and the positive, neither can be specialized. Under ideal conditions the first of them has but a nominal existence; and the second of them passes largely into a transfigured form admitting of but general definition.

In the conduct of the ideal man among ideal men, that self-regulation which has for its motive to avoid giving pain, practically disappears. No one having feelings which prompt acts that disagreeably affect others, there can exist no code of restraints referring to this division of conduct.

But though negative beneficence is only a nominal part of Absolute Ethics, it is an actual and considerable part of Relative Ethics. For while men's natures remain imperfectly adapted to social life, there must continue in them impulses which, causing in some cases the actions we name unjust, cause in other cases the actions we name unkind – unkind now in deed and now in word; and in respect of these modes of behavior which, though not aggressive, give pain, there arise numerous and complicated problems. Pain is sometimes given to others simply by maintaining an equitable claim; pain is at other times given by refusing a request; and again at other times by maintaining an opinion. In these and numerous cases suggested by them, there have to be answered the questions whether, to avoid inflicting pain, personal feelings should be sacrificed, and how far sacrificed. Again, in cases of another class, pain is given not by a passive course, but by an active course. How far shall a person who has misbehaved be grieved by showing aversion to him? Shall one whose action is to be reprobated have the reprobation expressed to him or shall nothing be said? Is it right to annoy by condemning a prejudice which another displays? These and kindred queries have to be answered after taking into account the immediate pain given, the possible benefit caused by giving it, and the possible evil caused by not giving it. In solving problems of this class, the only help Absolute Ethics gives, is by enforcing the consideration that inflicting more pain than is necessitated by proper self-regard, or by desire for another's benefit, or by the maintenance of a general principle is unwarranted.

Of positive beneficence under its absolute form nothing more specific can be said than that it must become co-extensive with whatever sphere remains for it; aiding to complete the life of each as a recipient of services and to exalt the life of each as a renderer of services. As with a developed humanity the desire for it by every one will so increase, and the sphere for exercise of it so decrease, as to involve an altruistic competition, analogous to the existing egoistic competition, it may be that Absolute Ethics will eventually include what we before called a higher equity, prescribing the mutual limitations of altruistic activities.

Under its relative form, positive beneficence presents numerous problems, alike important and difficult, admitting only of empirical solutions. How far is self-sacrifice for another's benefit to be carried in each case? – a question which must be answered differently according to the character of the other, the needs of the other, and the various claims of self and belongings which have to be met. To what extent under given circumstances shall private welfare be subordinated to public welfare? – a question to be answered after considering the importance of the end and the seriousness of the sacrifice. What benefit and what detriment will result from gratuitous aid yielded to another? – a question in each case implying an estimate of probabilities. Is there any unfair treatment of sundry others, involved by more than fair treatment of this one other? Up to what limit may help be given to the existing generation of the inferior, without entailing mischief on future generations of the superior? Evidently to these and many kindred questions included in this division of Relative Ethics, approximately true answers only can be given.

But though here Absolute Ethics, by the standard it supplies, does not greatly aid Relative Ethics, yet, as in other cases, it aids somewhat by keeping before consciousness an ideal conciliation of the various claims involved; and by suggesting the search for such compromise among them, as shall not disregard any, but shall satisfy all to the greatest extent practicable.

1

Leviathan, ch. xv.

2

I can count up more than a dozen such cases among those personally well known to me.

3

Constitutional Code, chap. xvi, Supreme Legislative – Section vi. Omnicompetence.

4

Republic, Bk. ix.

5

Nicomachean Ethics, Bk. i, chap 8.

6

Bk. x, chap. 7.

7

This universal requirement it was which I had in view when choosing for my first work, published in 1850, the title Social Statics.

8

On Idiocy and Imbecility, by William W. Ireland, M. D., p. 255–6.

9

For instances see Fortnightly Review, Vol. XXIV (New Series), p. 712.

10

See Essay on "The Origin and Function of Music."

11

I do not find this passage in the second edition; but the omission of it appears to have arisen not from any change of view, but because it did not naturally come into the recast form of the argument which the section contains.

12

Most of these quotations I make from Dr. Bain's Mental and Moral Science.