Hegel's Philosophy of Mind by Georg Wilhelm Friedrich Hegel (romantic love story reading .TXT) 📖

perplex, each other. The unity, coherence, and completeness of the intelligent self is not, as vulgar irreflectiveness supposes and somewhat angrily maintains, a full-grown thing or agent, of whose actions and modes of behaviour the psychologist has to narrate the history,—a history which is too apt to degenerate into the anecdotal and the merely interesting. This unity of self has to be “deduced,” as Fichte would say: it has to be shown as the necessary result which certain elements in a certain order will lead to56. A normal mind, self-possessed, developed and articulated, yet thoroughly one, a real microcosm, or true and full monad, which under the mode of its individuality still represents the universe: that is, what psychology has to show as the product of factors and processes. And it is clearly something great and good, something valuable, and already possessing, by implication we may say, an ethical character.

In philosophy, at least, it is difficult, or rather impossible to draw a hard and fast line which shall demarcate ethical from non-ethical characters,—to separate them from other intellectual and reasonable motives. Kant, as we know, attempted to do so: but with the result that he was forced to add a doubt whether a purely moral act could ever be said to exist57; or rather to express the certainty that if it did it was for ever inaccessible to observation. All such designations of [pg cxix] the several “factors” or “moments” in reality, as has been hinted, are only a potiori. But they are misused when it is supposed that they connote abrupt and total discontinuity. And Kant, after all, only repeated in his own terminology an old and inveterate habit of thought:—the habit which in Stoicism seemed to see sage and foolish utterly separated, and which in the straiter sects of Christendom fenced off saint absolutely from sinner. It is a habit to which Hegel, and even his immediate predecessors, are radically opposed. With Herder, he might say, “Ethics is only a higher physics of the mind58.” This—the truth in Spinozism—no doubt demands some emphasis on the word “higher”: and it requires us to read ethics (or something like it) into physics; but it is a step on the right road,—the step which Utilitarianism and Evolutionism had (however awkwardly) got their foot upon, and which “transcendent” ethics seems unduly afraid of committing itself to. Let us say, if we like, that the mind is more than mere nature, and that it is no proper object of a merely natural science. But let us remember that a merely natural science is only a fragment of science: let us add that the merely natural is an abstraction which in part denaturalises and mutilates the larger nature—a nature which includes the natural mind, and cannot altogether exclude the ethical.

What have been called “formal duties59” seem to fall under this range—the province of a philosophical psychology which unveils the conditions of personality. Under that heading may be put self-control, consistency, resolution, energy, forethought, prudence, and the like. The due proportion of faculty, the correspondence of head and heart, the vivacity and quickness of sympathy, [pg cxx] the ease and simplicity of mental tone, the due vigour of memory and the grace of imagination, sweetness of temper, and the like, are parts of the same group60. They are lovely, and of good report: they are praise and virtue. If it be urged that they are only natural gifts and graces, that objection cuts two ways. The objector may of course be reminded that religion tones down the self-complacency of morality. Yet, first, even apart from that, it may be said that of virtues, which stand independent of natural conditions—of external supply of means (as Aristotle would say)—nothing can be known and nothing need be said. And secondly, none of these qualities are mere gifts;—all require exercise, habituation, energising, to get and keep them. How much and how little in each case is nature's and how much ours is a problem which has some personal interest—due perhaps to a rather selfish and envious curiosity. But on the broad field of experience and history we may perhaps accept the—apparently one-sided—proverb that “Each man is the architect of his own fortune.” Be this as it may, it will not do to deny the ethical character of these “formal duties” on the ground e.g. that self-control, prudence, and even sweetness of temper may be used for evil ends,—that one may smile and smile, and yet be a villain. That—let us reply,—on one hand, is a fault (if fault it be) incidental to all virtues in detail (for every single quality has its defect): nay it may be a limitation attaching to the whole ethical sphere: and, secondly, its inevitable limitation does not render the virtue in any case one whit less genuine so far as it goes. And yet of such virtues it may be said, as Hume61 would say (who calls them “natural,” as opposed to the more artificial merits [pg cxxi] of justice and its kin), that they please in themselves, or in the mere contemplation, and without any regard to their social effects. But they please as entering into our idea of complete human nature, of mind and spirit as will and intellect.

The moralists of last century sometimes divided the field of ethics by assigning to man three grades or kinds of duty: duties to himself, duties to society, and duties to God. For the distinction there is a good deal to be said: there are also faults to be found with it. It may be said, amongst other things, that to speak of duties to self is a metaphorical way of talking, and that God lies out of the range of human duty altogether, except in so far as religious service forms a part of social obligation. It may be urged that man is essentially a social being, and that it is only in his relations to other such beings that his morality can find a sphere. The sphere of morality, according to Dr. Bain, embraces whatever “society has seen fit to enforce with all the rigour of positive inflictions. Positive good deeds and self-sacrifice ... transcend the region of morality proper and occupy a sphere of their own62.” And there is little doubt that this restriction is in accordance with a main current of usage. It may even be said that there are tendencies towards a narrower usage still, which would restrict the term to questions affecting the relations of the sexes. But, without going so far, we may accept the standpoint which finds in the phrase “popular or social” sanction, as equivalent to the moral sanction, a description of the average level of common opinion on the topic. The morality of an age or country thus denotes, first, the average requirement in act and behaviour imposed by general consent on the members of a community, and secondly, the average performance of the [pg cxxii] members in response to these requirements. Generally speaking the two will be pretty much the same. If the society is in a state of equilibrium, there will be a palpable agreement between what all severally expect and what all severally perform. On the other hand, as no society is ever in complete equilibrium, this harmony will never be perfect and may often be widely departed from. In what is called a single community, if it reach a considerable bulk, there are (in other words) often a number of minor societies, more or less thwarting and modifying each other; and different observers, who belong in the main to one or other of these subordinate groups, may elicit from the facts before them a somewhat different social code, and a different grade of social observance. Still, with whatever diversity of detail, the important feature of such social ethics is that the stress is laid on the performance of certain acts, in accordance with the organisation of society. So long as the required compliance is given, public opinion is satisfied, and morality has got its due.

But in two directions this conception of morality needs to be supplementing. There is, on one hand, what is called duty to God. The phrase is not altogether appropriate: for it follows too closely the analogy of social requirement, and treats Deity as an additional and social authority,—a lord paramount over merely human sovereigns. But though there may be some use in the analogy, to press the conception is seriously to narrow the divine character and the scope of religion. As in similar cases, we cannot change one term without altering its correlative. And therefore to describe our relation to God under the name of duty is to narrow and falsify that relation. The word is no longer applicable in this connexion without a strain, and where it exists it indicates the survival of a conception of theocracy: [pg cxxiii] of God regarded as a glorification of the magistrate, as king of kings and lord of lords. It is the social world—and indeed we may say the outside of the social world—that is the sphere of duties. Duty is still with these reductions a great august name: but in literal strictness it only rules over the medial sphere of life, the sphere which lies between the individual as such and his universal humanity63. Beyond duty, lies the sphere of conscience and of religion. And that is not the mere insistence by the individual to have a voice and a vote in determining the social order. It is the sense that the social order, however omnipotent it may seem, is limited and finite, and that man has in him a kindred with the Eternal.

It is not very satisfactory, either, as Aristotle and others have pointed out, to speak of man's duties to himself. The phrase is analogical, like the other. But it has the merit, like that of duty to God, of reminding us that the ordinary latitude occupied by morality is not all that comes under the larger scope of ethics. The “ethics of individual life” is a subject which Mr. Spencer has touched upon: and by this title, he means that, besides his general relationship to others, a human being has to mind his own health, food, and amusement, and has duties as husband and parent. But, after all, these are not matters of peculiarly individual interest. They rather refer to points which society at certain epochs leaves to the common sense of the agent,—apparently on an assumption that he is the person chiefly interested. And these points—as the Greeks taught long ago—are of fundamental importance: they are the very bases of life. Yet the comparative neglect [pg cxxiv] in which so-called civilised societies64 hold the precepts of wisdom in relation to bodily health and vigour, in regard to marriage and progeny, serve to illustrate the doctrine of the ancient Stoics that πάντα ὑπόληψις, or the modern idealist utterance that the World is my idea. More and more as civilisation succeeds in its disruption of man from nature, it shows him governed not by bare facts and isolated experiences,