Moral Science by Alexander Bain (top 20 books to read txt) 📖

or an act of patronage, was for the good of the party receiving it, and whether the circumstances of the gift indicated a good intention on the part of the giver; it might also say, whether the actions of the person obliged were intentionally or consciously hurtful or wanting in esteem to the person obliging. But when all this is made out by reason, there remains the sentiment of abhorrence, whose foundations must be in the emotional part of our nature, in our delight in manifested goodness, and our abhorrence of the opposite.

He refers to Beauty or Taste as a parallel case, where there may be an operation of the intellect to compute proportions, but where the elegance or beauty must arise in the region of feeling. Thus, while _reason_ conveys the knowledge of truth and falsehood, _sentiment_ or emotion must give beauty and deformity, vice and virtue.

Appendix No. II. is a discussion of SELF-LOVE. The author adverts first to the position that benevolence is a mere pretence, a cheat, a gloss of self-love, and dismisses it with a burst of indignation. He next considers the less offensive view, that all benevolence and generosity are resolvable in the last resort into self-love. He does not attribute to the holders of this opinion any laxity in their own practice of virtue, as compared with other men. Epicurus and his followers were no strangers to probity; Atticus and Horace were men of generous dispositions; Hobbes and Locke were irreproachable in their lives. These men all allowed that friendship exists without hypocrisy; but considered that, by a sort of mental chemistry, it might be made out self-love, twisted and moulded by a particular turn of the imagination. But, says Hume, as some men have not the turn of imagination, and others have, this alone is quite enough to make the widest difference of human characters, and to stamp one man as virtuous and humane, and another vicious and meanly interested. The analysis in no way sets aside the reality of moral distinctions. The question is, therefore, purely speculative.

As a speculation, it is open to these objections. (1) Being contrary to the unprejudiced notions of mankind, it demands some very powerful aid from philosophy. On the face of things, the selfish passions and the benevolent passions are widely distinguished, and no hypothesis has ever yet so far overcome the disparity as to show that the one could grow out of the other; we may discern in the attempts that love of _simplicity_, which has done so much harm to philosophy.

The Animals are susceptible of kindness; shall we then attribute to them, too, a refinement of self-interest? Again, what interest can a fond mother have in view who loses her health in attendance on a sick child, and languishes and dies of grief when relieved from the slavery of that attendance?

(2) But farther, the real simplicity lies on the side of independent and disinterested benevolence. There are bodily appetites that carry us to their objects before sensual enjoyment; hunger and thirst have eating and drinking for their end; the gratification follows, and becomes a secondary desire. [A very questionable analysis.] So there are mental passions, as fame, power, vengeance, that urge us to act, in the first instance; and when the end is attained, the pleasure follows. Now, as vengeance may be so pursued as to make us neglect ease, interest, and safety, why may we not allow to humanity and friendship the same privileges? [This is Butler, improved in the statement.]

Appendix III. gives some farther considerations with regard to JUSTICE. The point of the discussion is to show that Justice differs from Generosity or Beneficence in a regard to distant consequences, and to General Rules. The theme is handled in the author's usual happy style, but contains nothing special to him. He omits to state what is also a prime attribute of Justice, its being indispensable to the very existence of society, which cannot be said of generosity apart from its contributing to justice.

Appendix IV. is on some VERBAL DISPUTES. He remarks that, neither in English nor in any other modern tongue, is the boundary fixed between virtues and talents, vices and defects; that praise is given to natural endowments, as well as to voluntary exertions. The epithets _intellectual_ and _moral_ do not precisely divide the virtues; neither does the contrast of _head_ and _heart_; many virtuous qualities partake of both ingredients. So the sentiment of _conscious worth_, or of its opposite, is affected by what is not in our power, as well as by what is; by the goodness or badness of our memory, as well as by continence or dissoluteness of conduct. Without endowments of the understanding, the best intentions will not procure esteem.

The ancient moralists included in the virtues what are obviously natural endowments. Prudence, according to Cicero, involved sagacity or powers of judgment. In Aristotle, we find, among the virtues, Courage, Temperance, Magnanimity, Modesty, Prudence, and manly Openness, as well as Justice and Friendship. Epictetus puts people on their guard against humanity and compassion. In general, the difference of voluntary and involuntary was little regarded in ancient ethics. This is changed in modern times, by the alliance of Ethics with Theology. The divine has put all morality on the footing of the civil law, and guarded it by the same sanctions of reward and punishment; and consequently must make the distinction of voluntary and involuntary fundamental.

Hume also composed a dialogue, to illustrate, in his light and easy style, the great variety, amounting almost to opposition, of men's moral sentiments in different ages. This may seem adverse to his principle of Utility, as it is to the doctrine of an Intuitive Sense of Right and Wrong. He allows, however, for the different ways that people may view Utility, seeing that the consequences of acting are often difficult to estimate, and people may agree in an end without agreeing in the means. Still, he pays too little attention to the sentimental likings and dislikings that frequently overbear the sense of Utility; scarcely recognizing it, except in one passage, where he dwells on the superstitions that mingle with a regard to the consequences of actions in determining right.

We shall now repeat the leading points of Hume's system, in the usual order.

I.--The Standard of Right and Wrong is Utility, or a reference to the Happiness of mankind. This is the ground, as wall as the motive, of moral approbation.

II.--As to the nature of the Moral Faculty, he contends that it is a compound of Reason, and Humane or Generous Sentiment.

He does not introduce the subject of Free-will into Morals.

He contends strongly for the existence of Disinterested Sentiment, or Benevolence; but scarcely recognizes it as leading to absolute and uncompensated self-sacrifice. He does not seem to see that as far as the approbation of benevolent actions is concerned, we are anything but disinterested parties. The good done by one man is done to some others; and the recipients are moved by their self-love to encourage beneficence. The regard to our own benefactor makes all benefactors interesting.

III.--He says little directly bearing on the constituents of Human Happiness; but that little is all in favour of simplicity of life and cheap pleasures. He does not reflect that the pleasures singled out by him are far from cheap; 'agreeable conversation, society, study, health, and the beauties of nature,' although not demanding extraordinary wealth, cannot be secured without a larger share of worldly means than has ever fallen to the mass of men in any community.

IV.--As to the substance of the Moral Code, he makes no innovations. He talks somewhat more lightly of the evils of Unchastity than is customary; but regards the prevailing restraints as borne out by Utility.

The inducements to virtue are, in his view, our humane sentiments, on the one hand, and our self-love, or prudence, on the other; the two classes of motives conspiring to promote both our own good and the good of mankind.

V.--The connexion of Ethics with Politics is not specially brought out. The political virtues are moral virtues. He does not dwell upon the sanctions of morality, so as to distinguish the legal sanction from the popular sanction. He draws no line between Duty and Merit.

VI.--He recognizes no relationship between Ethics and Theology. The principle of Benevolence in the human mind is, he thinks, an adequate source of moral approbation and disapprobation; and he takes no note of what even sceptics (Gibbon, for example) often dwell upon, the aid of the Theological sanction in enforcing duties imperfectly felt by the natural and unprompted sentiments of the mind.


RICHARD PRICE. (1723-1791.)

Price's work is entitled, 'A Review of the principal questions in Morals; particularly those respecting the Origin of our Ideas of Virtue, its Nature, Relation to the Deity, Obligation, Subject-matter, and Sanctions.' In the third edition, he added an Appendix on 'the Being and Attributes of the Deity.'

The book is divided into ten chapters.

Chapter I. is on the origin of our Ideas of Right and Wrong. The actions of moral agents, he says, give rise in us to three different perceptions: 1st, Right and Wrong; 2nd, Beauty and Deformity; 3rd, Good or Ill Desert. It is the first of these perceptions that he proposes mainly to consider.

He commences by quoting Hutcheson's doctrine of a Moral Sense, which he describes as an _implanted_ and _arbitrary_ principle, imparting a relish or disrelish for actions, like the sensibilities of the various senses. On this doctrine, he remarks, the Creator might have annexed the same sentiments to the opposite actions. Other schemes of morality, such as Self-love, Positive Laws and Compacts, the Will of the Deity, he dismisses as not meeting the true question.

The question, as conceived by him, is, 'What is the power within us that perceives the distinctions of Right and Wrong?' The answer is, The UNDERSTANDING.

To establish this position, he enters into an enquiry into the distinct provinces of Sense and of Understanding in the origin of our ideas. It is plain, he says, that what judges concerning the perceptions of the senses, and contradicts their decisions, cannot itself be sense, but must be some nobler faculty. Likewise, the power that views and compares the objects of all the senses cannot be sense. Sense is a mere capacity of being passively impressed; it presents _particular_ forms to the mind, and is incapable of discovering general truths. It is the understanding that perceives order or proportion; variety and regularity; design, connexion, art, and power; aptitudes, dependence, correspondence, and adjustment of parts to a whole or to an end. He goes over our leading ideas in detail, to show that mere sense cannot furnish them. Thus, Solidity, or Impenetrability, needs an exertion of reason; we must compare instances to know that two atoms of matter cannot occupy the same space. _Vis Inerticae_ is a perception of the reason. So Substance, Duration, Space, Necessary Existence, Power, and Causation involve the understanding. Likewise, that all Abstract Ideas whatsoever require the understanding is superfluously proved. The author wonders, therefore, that his position in this matter should not have been sooner arrived at.

The tracing of Agreement and of Disagreement, which are functions of the Understanding, is really the source of simple ideas. Thus, Equality is a simple idea originating in this source; so are Proportion, Identity and Diversity, Existence, Cause and Effect, Power, Possibility and Impossibility; and (as he means ultimately to show) Right and Wrong.

Although the author's exposition is not very lucid, his main conclusion is a sound one. Sense, in its narrowest acceptation, gives particular impressions and experiences of Colour, Sound, Touch, Taste, Odour, &c. The Intellectual functions of Discrimination and Agreement