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

as the space-intuition responds to the exact demonstrations of Geometry, and has its rough conclusions interpreted and verified by them; so will moral intuitions respond to the demonstrations of Moral Science, and will have their rough conclusions interpreted and verified by them.'

The relations between the Expediency-Morality, and Moral Science, conceived by Mr. Spencer to be, the one transitional, and the other ultimate, are further explained in the following passage from his essay on 'Prison-Ethics':--

'Progressing civilization, which is of necessity a succession of compromises between old and new, requires a perpetual re-adjustment of the compromise between the ideal and the practicable in social arrangements: to which end both elements of the compromise must be kept in view. If it is true that pure rectitude prescribes a system of things far too good for men as they are; it is not less true that mere expediency does not of itself tend to establish a system of things any better than that which exists. While absolute morality owes to expediency the checks which prevent it from rushing into utopian absurdities; expediency is indebted to absolute morality for all stimulus to improvement. Granted that we are chiefly interested in ascertaining what is _relatively right_; it still follows that we must first consider what is _absolutely right_; since the one conception presupposes the other. That is to say, though we must ever aim to do what is best for the present times, yet we must ever bear in mind what is abstractedly best; so that the changes we make may be _towards_ it, and not _away_ from it.'

By the word _absolute_ as thus applied, Mr. Spencer does not mean to imply a right and wrong existing apart from Humanity and its relations. Agreeing with Utilitarians in the belief that happiness is the end, and that the conduct called moral is simply the best means of attaining it, he of course does not assert that there is a morality which is absolute in the sense of being true out of relation to human existence. By absolute morality as distinguished from relative, he here means the mode of conduct which, under the conditions arising from social union, must be pursued to achieve the greatest welfare of each and all. He holds, that the laws of Life, physiologically considered, being fixed, it necessarily follows that when a number of individuals have to live in social union, which necessarily involves fixity of conditions in the shape of mutual interferences and limitations, there result certain fixed principles by which conduct must be restricted, before the greatest sum of happiness can be achieved. These principles constitute what Mr. Spencer distinguishes as absolute Morality; and the absolutely moral man is the man who conforms to these principles, not by external coercion nor self-coercion, but who acts them out spontaneously.

To be fully understood, this conception must be taken along with the general theory of Evolution. Mr. Spencer argues that all things whatever are inevitably tending towards equilibrium; and that consequently the progress of mankind cannot cease until there is equilibrium between the human constitution and the conditions of human existence. Or, as he argues in _First Principles_ (Second Edition, p. 512), 'The adaptation of man's nature to the conditions of his existence cannot cease until the internal forces which we know as feelings are in equilibrium with the external forces they encounter. And the establishment of this equilibrium, is the arrival at a state of human nature and social organization, such that the individual has no desires but those which may be satisfied without exceeding his proper sphere of action, while society maintains no restraints but those which the individual voluntarily respects. The progressive extension of the liberty of citizens, and the reciprocal removal of political restrictions, are the steps by which we advance towards this state. And the ultimate abolition of all limits to the freedom of each, save those imposed by the like freedom of all, must, result from the complete equilibration between man's desires and the conduct necessitated by surrounding conditions.'

The conduct proper to such a state, which Mr. Spencer thus conceives to be the subject-matter of Moral Science, truly so-called, he proposes, in the Prospectus to his _System of Philosophy_, to treat under the following heads.

PERSONAL MORALS.--The principles of private conduct--physical, intellectual, moral, and religious--that follow from the conditions to complete individual life; or, what is the same thing, those modes of private action which must result from the eventual equilibration of internal desires and external needs.

JUSTICE.--The mutual limitation of men's actions necessitated by their co-existence as units of a society--limitations, the perfect observance of which constitutes that state of equilibrium forming the goal of political progress.

NEGATIVE BENEFICENCE.--Those secondary limitations, similarly necessitated, which, though less important and not cognizable by law, are yet requisite to prevent mutual destruction of happiness in various indirect ways: in other words--those minor self-restraints dictated by what may be called passive sympathy.

POSITIVE BENEFICENCE.--Comprehending all modes of conduct, dictated by active sympathy, which imply pleasure in giving pleasure--modes of conduct that social adaptation has induced and must render ever more general; and which, in becoming universal, must fill to the full the possible measure of human happiness.

* * * * *


This completes the long succession of British moralists during the three last centuries. It has been possible, and even necessary, to present them thus in an unbroken line, because the insular movement in ethical philosophy has been hardly, if at all, affected by anything done abroad. In the earlier part of the modern period, little of any kind was done in ethics by the great continental thinkers. Descartes has only a few allusions to the subject; the 'Ethica' of Spinoza is chiefly a work of speculative philosophy; Leibnitz has no systematic treatment of moral questions. The case is very different; in the new German philosophy since the time of Kant; besides Kant himself, Fichte, Hegel, Schleiermacher, and many later and contemporary thinkers having devoted a large amount of attention to practical philosophy. But unless it be Kant--and he not to any great extent--none of these has influenced the later attempts at ethical speculation amongst ourselves: nor, again with the exception of Kant, are we as yet in a position properly to deal with them. One reason, for proceeding to expound the ethical system of the founder of the later German philosophy, without regard to his successors, lies in the fact that he stood, on the practical side, in as definite a relation to the English moralists of last century, as, in his speculative philosophy, to Locke and Hume.


IMMANUEL, KANT. [1724-1804.]

The ethical writings of Kant, in the order of their appearance, are--_Foundation for the Metaphysic of Morals_ (1785); _Critique of the Practical Reason_ (1788); _Metaphysic of Morals_ (1797, in two parts--(1) _Doctrine of Right_ or Jurisprudence, (2) _Doctrine of Virtue_ or Ethics proper). The third work contains the details of his system; the general theory is presented in the two others. Of these we select for analysis the earlier, containing, as it does, in less artificial form, an ampler discussion of the fundamental questions of morals; but towards the end it must be supplemented, in regard to certain characteristic doctrines, from the second, in some respects more developed, work.[26]

In the introduction to the Metaphysic of Morals, Kant distinguishes between the empirical and the rational mode of treating Ethics. He announces his intention to depart from the common plan of mixing up the two together, and to attempt for once to set forth the _pure_ moral philosophy that is implied even in the vulgar ideas of duty and moral law. Because a moral law means an absolute necessity laid on all rational beings whatever, its foundation is to be sought, not in human nature or circumstances, but _a priori_ in the conception of pure reason. The most universal precept founded on mere experience is only a practical rule, and never a moral law. A purely rational moral philosophy, or Metaphysic of Morals, will serve the double end of meeting a speculative requirement, and of furnishing the only true norm of practice. It investigates the idea and principles of a potentially pure Will, instead of the acts and conditions of human volition as known from psychology. Not a complete Metaphysic of Morals, however, (which would be a Critique of the pure Practical Reason), but merely a foundation for such will be given. The supreme principle of morality is to be established, apart from detailed application. First, common notions will be analyzed in order to get at this highest principle; and then, when the principle has been sought out, they will be returned upon by way of synthesis.

In the first of the three main sections of the work, he makes the passage from Common Rational Knowledge of Morals to Philosophical. Nothing in the world, he begins, can without qualification be called good, except _Will_. Qualities of temperament, like courage, &c., gifts of fortune, like wealth and power, are good only with reference to a good will. As to a good will, when it is really such, the circumstance that it can, or cannot, be executed does not matter; its value is independent of the utility or fruitlessness of it.

This idea of the absolute worth of mere Will, though it is allowed even by the vulgar understanding, he seeks to establish beyond dispute, by an argument from the natural _subjection_ of Will to Reason. In a being well-organized, if Conservation or Happiness were the grand aim, such subjection would be a great mistake. When Instinct could do the work far better and more surely, Reason should have been deprived of all practical function. Discontent, in fact, rather than happiness comes of pursuit of mere enjoyment by rational calculation; and to make light of the part contributed by Reason to happiness, is really to make out that it exists for a nobler purpose. But now, since Reason _is_ a practical faculty and governs the will, its function can only be to produce a Will good in itself. Such a Will, if not the only good, is certainly the highest; and happiness, unattainable by Reason as a primary aim, and subject in this life altogether to much limitation, is to be sought only in the contentment that arises from the attainment by Reason of its true aim, at the sacrifice often of many a natural inclination.

He proceeds to develop this conception of a Will in itself good and estimable, by dealing with the commonly received ideas of Duty. Leaving aside profitable actions that are plain violations of duty, and also actions conformed to duty, but, while not prompted directly by nature, done from some special inclination--in which case it is easy to distinguish whether the action is done from duty or from self-interest; he considers those more difficult cases where the same action is at once duty, and prompted by direct natural inclination. In all such, whether it be duty of self-preservation, of benevolence, of securing one's own happiness (this last a duty, because discontent and the pressure of care may easily lead to the transgression of other duties), he lays it down that the action is not allowed to have true moral value, unless done in the abeyance or absence of the natural inclination prompting to it. A second position is, that the moral value of an action done from duty lies not in the intention of it, but in the maxim that determines it; not in the object, but in the _principle of Volition_. That is to say, in action done out of regard to duty, the will must be determined by