The Data of Ethics

By the hypothesis, the wrongness of murder is known by a moral intuition which the human mind was originally constituted to yield; and the hypothesis, therefore, negatives the admission that this sense of its wrongness arises, immediately or remotely, from the consciousness that murder involves deduction from happiness, directly and indirectly. But if you ask an adherent of this doctrine to contrast his intuition with that of the Fijian, who, considering murder an honorable action, is restless until he has distinguished himself by killing some one; and if you inquire of him in what way the civilized intuition is to be justified in opposition to the intuition of the savage, no course is open save that of showing how conformity to the one conduces to well-being, while conformity to the other entails suffering, individual and general. When asked why the moral sense which tells him that it is wrong to take another man's goods, should be obeyed rather than the moral sense of a Turcoman, who proves how meritorious he considers theft to be by making pilgrimages to the tombs of noted robbers to make offerings, the intuitionist can do nothing but urge that, certainly under conditions like ours, if not also under conditions like those of the Turcomans, disregard of men's claims to their property not only inflicts immediate misery, but involves a social state inconsistent with happiness. Or if, again, there is required from him a justification for his feeling of repugnance to lying, in contrast with the feeling of an Egyptian, who prides himself on skill in lying (even thinking it praiseworthy to deceive without any further end than that of practicing deception), he can do no more than point to the social prosperity furthered by entire trust between man and man, and the social disorganization that follows universal untruthfulness, consequences that are necessarily conducive to agreeable feelings and disagreeable feelings respectively.

The unavoidable conclusion is, then, that the intuitionist does not, and cannot, ignore the ultimate derivations of right and wrong from pleasure and pain. However much he may be guided, and rightly guided, by the decisions of conscience respecting the characters of acts, he has come to have confidence in these decisions because he perceives, vaguely but positively, that conformity to them furthers the welfare of himself and others, and that disregard of them entails in the long run suffering on all. Require him to name any moral-sense judgment by which he knows as right some kind of act that will bring a surplus of pain, taking into account the totals in this life and in any assumed other life, and you find him unable to name one: a fact proving that underneath all these intuitions respecting the goodness or badness of acts there lies the fundamental assumption that acts are good or bad according as their aggregate effects increase men's happiness or increase their misery.

§ 14. It is curious to see how the devil-worship of the savage, surviving in various disguises among the civilized, and leaving as one of its products that asceticism which in many forms and degrees still prevails widely, is to be found influencing in marked ways men who have apparently emancipated themselves, not only from primitive superstitions but from more developed superstitions. Views of life and conduct which originated with those who propitiated deified ancestors by self-tortures enter even still into the ethical theories of many persons who have years since cast away the theology of the past, and suppose themselves to be no longer influenced by it.

In the writings of one who rejects dogmatic Christianity, together with the Hebrew cult which preceded it, a career of conquest costing tens of thousands of lives is narrated with a sympathy comparable to that rejoicing which the Hebrew traditions show us over destruction of enemies in the name of God. You may find, too, a delight in contemplating the exercise of despotic power, joined with insistance on the salutariness of a state in which the wills of slaves and citizens are humbly subject to the wills of masters and rulers – a sentiment also reminding us of that ancient Oriental life which biblical narratives portray. Along with this worship of the strong man – along with this justification of whatever force may be needed for carrying out his ambition – along with this yearning for a form of society in which supremacy of the few is unrestrained and the virtue of the many consists in obedience to them, we not unnaturally find repudiation of the ethical theory which takes, in some shape or other, the greatest happiness as the end of conduct: we not unnaturally find this utilitarian philosophy designated by the contemptuous title of "pig-philosophy." And then, serving to show what comprehension there has been of the philosophy so nicknamed, we are told that not happiness but blessedness must be the end.

Obviously, the implication is that blessedness is not a kind of happiness; and this implication at once suggests the question – What mode of feeling is it? If it is a state of consciousness at all, it is necessarily one of three states – painful, indifferent, or pleasurable. Does it leave the possessor at the zero point of sentiency? Then it leaves him just as he would be if he had not got it. Does it not leave him at the zero point? Then it must leave him below zero or above zero.

Each of these possibilities may be conceived under two forms. That to which the term blessedness is applied may be a particular state of consciousness – one among the many states that occur; and on this supposition we have to recognize it as a pleasurable state, an indifferent state, or a painful state. Otherwise, blessedness is a word not applicable to a particular state of consciousness, but characterizes the aggregate of its states; and in this case the average of the aggregate is to be conceived as one in which the pleasurable predominates, or one in which the painful predominates, or one in which pleasures and pains exactly cancel one another. Let us take in turn these two imaginable applications of the word.

"Blessed are the merciful;" "Blessed are the peacemakers;" "Blessed is he that considereth the poor;" are sayings which we may fairly take as conveying the accepted meaning of blessedness. What now shall we say of one who is, for the time being, blessed in performing an act of mercy? Is his mental state pleasurable? If so the hypothesis is abandoned: blessedness is a particular form of happiness. Is the state indifferent or painful? In that case the blessed man is so devoid of sympathy that relieving another from pain, or the fear of pain, leaves him either wholly unmoved, or gives him an unpleasant emotion. Again, if one who is blessed in making peace receives no gratification from the act, then seeing men injure each other does not affect him at all, or gives him a pleasure which is changed into a pain when he prevents the injury. Once more, to say that the blessedness of one who "considereth the poor" implies no agreeable feeling, is to say that his consideration for the poor leaves him without feeling or entails on him a disagreeable feeling. So that if blessedness is a particular mode of consciousness temporarily existing as a concomitant of each kind of beneficent action, those who deny that it is a pleasure, or constituent of happiness, confess themselves either not pleased by the welfare of others or displeased by it.

Otherwise understood, blessedness must, as we have seen, refer to the totality of feelings experienced during the life of one who occupies himself with the actions the word connotes. This also presents the three possibilities – surplus of pleasures, surplus of pains, equality of the two. If the pleasurable states are in excess, then the blessed life can be distinguished from any other pleasurable life only by the relative amount, or the quality, of its pleasures: it is a life which makes happiness of a certain kind and degree its end; and the assumption that blessedness is not a form of happiness, lapses. If the blessed life is one in which the pleasures and the pains received balance one another, so producing an average that is indifferent; or if it is one in which the pleasures are outbalanced by the pains, then the blessed life has the character which the pessimist alleges of life at large, and therefore regards it as cursed. Annihilation is best, he will argue, since if an average that is indifferent is the outcome of the blessed life, annihilation at once achieves it; and if a surplus of suffering is the outcome of this highest kind of life called blessed, still more should life in general be ended.

A possible rejoinder must be named and disposed of. While it is admitted that the particular kind of consciousness accompanying conduct that is blessed, is pleasurable, it may be contended that pursuance of this conduct and receipt of the pleasure, brings by the implied self-denial, and persistent effort, and perhaps bodily injury, a suffering that exceeds it in amount. And it may then be urged that blessedness, characterized by this excess of aggregate pains over aggregate pleasures, should nevertheless be pursued as an end, rather than the happiness constituted by excess of pleasures over pains. But now, defensible though this conception of blessedness may be when limited to one individual, or some individuals, it becomes indefensible when extended to all individuals; as it must be if blessedness is taken for the end of conduct. To see this we need but ask for what purpose are these pains in excess of pleasures to be borne. Blessedness being the ideal state for all persons, and the self-sacrifices made by each person in pursuance of this ideal state, having for their end to help all other persons in achieving the like ideal state, it results that the blessed though painful state of each, is to be acquired by furthering the like blessed though painful states of others: the blessed consciousness is to be constituted by the contemplation of their consciousnesses in a condition of average suffering. Does any one accept this inference? If not, his rejection of it involves the admission that the motive for bearing pains in performing acts called blessed, is not the obtaining for others like pains of blessedness, but the obtaining of pleasures for others, and that thus pleasure somewhere is the tacitly implied ultimate end.

In brief, then, blessedness has for its necessary condition of existence, increased happiness, positive or negative, in some consciousness or other, and disappears utterly if we assume that the actions called blessed are known to cause decrease of happiness in others as well as in the actor.

§ 15. To make clear the meaning of the general argument set forth in this chapter, its successive parts must be briefly summarized.

That which in the last chapter we found to be highly-evolved conduct, is that which, in this chapter, we find to be what is called good conduct; and the ideal goal to the natural evolution of conduct there recognized we here recognize as the ideal standard of conduct ethically considered.

The acts adjusted to ends which, while constituting the outer visible life from moment to moment further the continuance of life, we saw become, as evolution progresses, better adjusted, until finally they make the life of each individual entire in length and breadth, at the same time that they efficiently subserve the rearing of young, and do both these, not only without hindering other individuals from doing the like, but while giving aid to them in doing the like. And here we see that goodness is asserted of such conduct under each of these three aspects. Other things equal, well-adjusted, self-conserving acts we call good; other things equal, we call good the acts that are well adjusted for bringing up progeny capable of complete living; and other things equal, we ascribe goodness to acts which further the complete living of others.

This judging as good, conduct which conduces to life in each and all, we found to involve the assumption that animate existence is desirable. By the pessimist, conduct which subserves life cannot consistently be called good: to call it good implies some form of optimism. We saw, however, that pessimists and optimists both start with the postulate that life is a blessing or a curse, according as the average consciousness accompanying it is pleasurable or painful. And since avowed or implied pessimists, and optimists of one or other shade, taken together constitute all men, it results that this postulate is universally accepted. Whence it follows that if we call good the conduct conducive to life, we can do so only with the implication that it is conducive to a surplus of pleasures over pains.

The truth that conduct is considered by us as good or bad, according as its aggregate results, to self or others or both, are pleasurable or painful, we found on examination to be involved in all the current judgments on conduct: the proof being that reversing the applications of the words creates absurdities. And we found that every other proposed standard of conduct derives its authority from this standard. Whether perfection of nature is the assigned proper aim, or virtuousness of action, or rectitude of motive, we saw that definition of the perfection, the virtue, the rectitude, inevitably brings us down to happiness experienced in some form, at some time, by some person, as the fundamental idea. Nor could we discover any intelligible conception of blessedness, save one which implies a raising of consciousness, individual or general, to a happier state; either by mitigating pains or increasing pleasures.

Even with those who judge of conduct from the religious point of view, rather than from the ethical point of view, it is the same. Men who seek to propitiate God by inflicting pains on themselves, or refrain from pleasures to avoid offending him, do so to escape greater ultimate pains or to get greater ultimate pleasures. If by positive or negative suffering here, they expected to achieve more suffering hereafter, they would not do as they do. That which they now think duty they would not think duty if it promised eternal misery instead of eternal happiness. Nay, if there be any who believe that human beings were created to be unhappy, and that they ought to continue living to display their unhappiness for the satisfaction of their creator, such believers are obliged to use this standard of judgment; for the pleasure of their diabolical god is the end to be achieved.

So that no school can avoid taking for the ultimate moral aim a desirable state of feeling called by whatever name – gratification, enjoyment, happiness. Pleasure somewhere, at some time, to some being or beings, is an inexpugnable element of the conception. It is as much a necessary form of moral intuition as space is a necessary form of intellectual intuition.

CHAPTER IV.

WAYS OF JUDGING CONDUCT

§ 17. Intellectual progress is by no one trait so adequately characterized as by development of the idea of causation, since development of this idea involves development of so many other ideas. Before any way can be made, thought and language must have advanced far enough to render properties or attributes thinkable as such, apart from objects; which, in low stages of human intelligence, they are not. Again, even the simplest notion of cause, as we understand it, can be reached only after many like instances have been grouped into a simple generalization; and through all ascending steps, higher notions of causation imply wider notions of generality. Further, as there must be clustered in the mind concrete causes of many kinds before there can emerge the conception of cause, apart from particular causes, it follows that progress in abstractness of thought is implied. Concomitantly, there is implied the recognition of constant relations among phenomena, generating ideas of uniformity of sequence and of co-existence – the idea of natural law. These advances can go on only as fast as perceptions and resulting thoughts are made definite by the use of measures, serving to familiarize the mind with exact correspondence, truth, certainty. And only when growing science accumulates examples of quantitative relations, foreseen and verified, throughout a widening range of phenomena, does causation come to be conceived as necessary and universal. So that though all these cardinal conceptions aid one another in developing, we may properly say that the conception of causation especially depends for its development on the development of the rest; and therefore is the best measure of intellectual development at large.

How slowly, as a consequence of its dependence, the conception of causation evolves, a glance at the evidence shows. We hear with surprise of the savage who, falling down a precipice, ascribes the failure of his foothold to a malicious demon; and we smile at the kindred notion of the ancient Greek, that his death was prevented by a goddess who unfastened for him the thong of the helmet by which his enemy was dragging him. But daily, without surprise, we hear men who describe themselves as saved from shipwreck by "divine interposition," who speak of having "providentially" missed a train which met with a fatal disaster, and who called it a "mercy" to have escaped injury from a falling chimney-pot – men who, in such cases, recognize physical causation no more than do the uncivilized or semi-civilized. The Veddah who thinks that failure to hit an animal with his arrow resulted from inadequate invocation of an ancestral spirit, and the Christian priest who says prayers over a sick man in the expectation that the course of his disease will so be stayed, differ only in respect of the agent from whom they expect supernatural aid and the phenomena to be altered by him: the necessary relations among causes and effects are tacitly ignored by the last as much as by the first. Deficient belief in causation is, indeed, exemplified even in those whose discipline has been specially fitted to generate this belief – even in men of science. For a generation after geologists had become uniformitarians in Geology, they remained catastrophists in Biology: while recognizing none but natural agencies in the genesis of the earth's crust, they ascribed to supernatural agency the genesis of the organisms on its surface. Nay more – among those who are convinced that living things in general have been evolved by the continued interaction of forces everywhere operating, there are some who make an exception of man; or who, if they admit that his body has been evolved in the same manner as the bodies of other creatures, allege that his mind has been not evolved but specially created. If, then, universal and necessary causation is only now approaching full recognition, even by those whose investigations are daily re-illustrating it, we may expect to find it very little recognized among men at large, whose culture has not been calculated to impress them with it; and we may expect to find it least recognized by them in respect of those classes of phenomena amid which, in consequence of their complexity, causation is most difficult to trace – the psychical, the social, the moral.

Why do I here make these reflections on what seems an irrelevant subject? I do it because on studying the various ethical theories I am struck with the fact that they are all characterized either by entire absence of the idea of causation, or by inadequate presence of it. Whether theological, political, intuitional, or utilitarian, they all display, if not in the same degree, still, each in a large degree, the defects which result from this lack. We will consider them in the order named.

§ 18. The school of morals properly to be considered as the still extant representative of the most ancient school, is that which recognizes no other rule of conduct than the alleged will of God. It originates with the savage whose only restraint beyond fear of his fellow man, is fear of an ancestral spirit; and whose notion of moral duty as distinguished from his notion of social prudence, arises from this fear. Here the ethical doctrine and the religious doctrine are identical – have in no degree differentiated.

This primitive form of ethical doctrine, changed only by the gradual dying out of multitudinous minor supernatural agents and accompanying development of one universal supernatural agent, survives in great strength down to our own day. Religious creeds, established and dissenting, all embody the belief that right and wrong are right and wrong simply in virtue of divine enactment. And this tacit assumption has passed from systems of theology into systems of morality; or rather let us say that moral systems in early stages of development, little differentiated from the accompanying theological systems, have participated in this assumption. We see this in the works of the Stoics, as well as in the works of certain Christian moralists. Among recent ones I may instance the Essays on the Principles of Morality, by Jonathan Dymond, a Quaker, which makes "the authority of the Deity the sole ground of duty, and His communicated will the only ultimate standard of right and wrong." Nor is it by writers belonging to so relatively unphilosophical a sect only that this view is held; it is held with a difference by writers belonging to sects contrariwise distinguished. For these assert that in the absence of belief in a deity, there would be no moral guidance; and this amounts to asserting that moral truths have no other origin than the will of God, which, if not considered as revealed in sacred writings, must be considered as revealed in conscience.

This assumption, when examined, proves to be suicidal. If there are no other origins for right and wrong than this enunciated or intuited divine will, then, as alleged, were there no knowledge of the divine will, the acts now known as wrong would not be known as wrong. But if men did not know such acts to be wrong because contrary to the divine will, and so, in committing them, did not offend by disobedience; and, if they could not otherwise know them to be wrong, then they might commit them indifferently with the acts now classed as right: the results, practically considered, would be the same. In so far as secular matters are concerned, there would be no difference between the two; for to say that in the affairs of life any evils would arise from continuing to do the acts called wrong, and ceasing to do the acts called right, is to say that these produce in themselves certain mischievous consequences and certain beneficial consequences; which is to say there is another source for moral rules than the revealed or inferred divine will: they may be established by induction from these observed consequences.

From this implication I see no escape. It must be either admitted or denied that the acts called good and the acts called bad, naturally conduce, the one to human well-being and the other to human ill-being. Is it admitted? Then the admission amounts to an assertion that the conduciveness is shown by experience; and this involves abandonment of the doctrine that there is no origin for morals apart from divine injunctions. Is it denied that acts classed as good and bad differ in their effect? Then it is tacitly affirmed that human affairs would go on just as well in ignorance of the distinction; and the alleged need for commandments from God disappears.

And here we see how entirely wanting is the conception of cause. This notion that such and such actions are made respectively good and bad simply by divine injunction, is tantamount to the notion that such and such actions have not in the nature of things such and such kinds of effects. If there is not an unconsciousness of causation there is an ignoring of it.

§ 19. Following Plato and Aristotle, who make State enactments the sources of right and wrong; and following Hobbes, who holds that there can be neither justice nor injustice till a regularly constituted coercive power exists to issue and enforce commands; not a few modern thinkers hold that there is no other origin for good and bad in conduct than law. And this implies the belief that moral obligation originates with acts of parliament, and can be changed this way or that way by majorities. They ridicule the idea that men have any natural rights, and allege that rights are wholly results of convention: the necessary implication being that duties are so too. Before considering whether this theory coheres with outside truths, let us observe how far it is coherent within itself.

In pursuance of his argument that rights and duties originate with established social arrangements, Hobbes says: