Moral Science - Alexander Bain (free ereaders .TXT) 📗

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Book II., entitled MORAL OBLIGATION, is the full development of his views. Reciting various theories of moral right and wrong, he remarks, first, that they all ultimately coincide; in other words, all the theorists agree upon the same rules of duty--a remark to be received with allowances; and next, that they all leave the matter short; none provide an adequate _motive_ or inducement. [He omits to mention the theory of the Divine Will, which is partly his own theory].

In proceeding to supply this want, he asks first 'what is meant by being obliged to do a thing;' and answers, '_a violent motive resulting from the command of another_.' The motive must be violent, or have some degree of force to overcome reluctance or opposing tendencies. It must also result from the _command_ of another; not the mere offer of a gratuity by way of inducement. Such is the nature of Law; we should not obey the magistrate, unless rewards or punishments depended on our obedience; so neither should we, without the same reason, do what is right, or obey God.

He then resumes the general question, under a concrete case, 'Why am I obliged to keep my word?' The answer accords with the above explanation;--Because I am urged to do so by a violent motive (namely, the rewards and punishments of a future life), resulting from the command of God. Private happiness is the motive, the will of God the rule. [Although not brought out in the present connexion, it is implied that the will of God intends the happiness of mankind, and is to be interpreted accordingly.]

Previously, when reasoning on the means of human happiness, he declared it to be an established conclusion, that virtue leads to happiness, even in this life; now he bases his own theory on the uncertainty of that conclusion. His words are, 'They who would establish a system of morality, independent of a future state, must look out for some other idea of moral obligation, _unless they can show_ that virtue conducts the possessor to certain happiness in this life, or to a much greater share of it than he could attain by a different behaviour.' He does not make the obvious remark that _human_ authority, as far as it goes, is also a source of obligation; it works by the very same class of means as the divine authority.

He next proceeds to enquire into the means of determining the WILL OF GOD. There are two sources--the express declarations of Scripture, when they are to be had; and the design impressed on the world, in other words, the light of nature. This last source requires him, on his system, to establish the Divine Benevolence; and he arrives at the conclusion that God wills and wishes the happiness of his creatures, and accordingly, that the method of coming at his will concerning any action is to enquire into the tendency of that action to promote or to diminish the general happiness.

He then discusses UTILITY, with a view of answering the objection that actions may be useful, and yet such as no man will allow to be right. This leads him to distinguish between the _particular_ and the _general_ consequences of actions, and to enforce the necessity of GENERAL RULES. An assassin, by knocking a rich villain on the head, may do immediate and particular good; but the liberty granted to individuals to kill whoever they should deem injurious to society, would render human life unsafe, and induce universal terror. 'Whatever is expedient is right,' but then it must be expedient on the whole, in the long run, in all its effects collateral and remote, as well as immediate and direct. When the _honestum_ is opposed to the _utile_, the _honestum_ means the general and remote consequences, the _utile_ the particular and the near.

The concluding sections of Book II. are occupied with the consideration of RIGHT and RIGHTS. A Right is of course correlative with an Obligation. Rights are Natural or Adventitious; Alienable or Inalienable; Perfect or Imperfect. The only one of these distinctions having any Ethical application is Perfect and Imperfect. The Perfect Rights are, the Imperfect are not, enforced by Law.

Under the 'general Rights of mankind,' he has a discussion as to our right to the flesh of animals, and contends that it would be difficult to defend this right by any arguments drawn from the light of nature, and that it reposes on the text of Genesis ix. 1, 2, 3.

As regards the chief bulk of Paley's-work, it is necessary only to indicate his scheme of the Duties, and his manner of treating them.

Book III. considers RELATIVE DUTIES. There are three classes of these. First, Relative Duties that are _Determinate_, meaning all those that are strictly defined and enforced; those growing out of Promises, Contracts, Oaths, and Subscriptions to Articles of Religion. Secondly, Relative Duties that are _Indeterminate_, as Charity, in its various aspects of treatment of dependents, assistance to the needy, &c.; the checks on Anger and Revenge; Gratitude, &c. Thirdly, the Relative Duties growing _out of the Sexes_.

Book IV. is DUTIES TO OURSELVES, and treats of Self-defence, Drunkenness, and Suicide.

Book V. comprises DUTIES TOWARDS GOD.

Book VI. is occupied with Politics and Political Economy. It discusses the Origin of Civil Government, the Duty of Submission to Government, Liberty, the Forms of Government, the British Constitution, the Administration of Justice, &c.

The Ethical Theory of Paley may be briefly resumed thus:--

I.--The Ethical Standard with him is the conjoined reference to the Will of the Deity, and to Utility, or Human Happiness. He is unable to construct a scheme applicable to mankind generally, until they are first converted to a belief in Revelation.

II.--The Psychology implied in his system involves his most characteristic features.

1. He is unmistakeable in repudiating Innate Moral Distinctions, and on this point, and on this only, is he thoroughly at one with the Utilitarians of the present day.

2. On the Theory of Will he has no remarks. He has an utter distaste for anything metaphysical.

3. He does not discuss Disinterested Sentiment; by implication, he denies it. 'Without the expectation of a future existence,' he says, 'all reasoning upon moral questions is vain.' He cannot, of course, leave out all reference to generosity. Under 'Pecuniary Bounty' he makes this remark--'They who rank pity amongst the original impulses of our nature, rightly contend, that when this principle prompts us to the relief of human misery, it indicates the Divine intention and our duty. Whether it be an instinct or a habit (?), it is, in fact, a property of our nature, which God appointed, &c.' This is his first argument for charity; the second is derived from the original title of mankind, granted by the Deity, to hold the earth in common; and the third is the strong injunctions of Scripture on this head. He cannot, it seems, trust human nature with a single charitable act apart from the intervention of the Deity.

III.--He has an explicit scheme of Happiness.

IV.--The Substance of his Moral Code is distinguished from, the current opinions chiefly by his well-known views on Subscription to Articles. He cannot conceive how, looking to the incurable diversity of human opinion on all matters short of demonstration, the legislature could expect the perpetual consent of a body of ten thousand men, not to one controverted proposition, but to many hundreds.

His inducements to the performance of duty are, as we should expect, a mixed reference to Public Utility and to Scripture.

In the Indeterminate Duties, where men are urged by moral considerations, to the exclusion of legal compulsion, he sometimes appeals directly to our generous sympathies, as well as to self-interest, but usually ends with the Scripture authority.

V.--The relation of Ethics to Politics is not a prominent feature in Paley. He makes moral rules repose finally, not upon human, but upon Divine Law. Hence (VI.) the connexion of his system with Theology is fundamental.


JEREMY BENTHAM. [1748-1832.]

The Ethical System of Jeremy Bentham is given in his work, entitled 'An Introduction to the Principles of Morals and Legislation,' first published in 1789. In a posthumous work, entitled Deontology, his principles were farther illustrated, chiefly with reference to the minor morals and amiable virtues.

It is the first-named work that we shall here chiefly notice. In it, the author has principally in view Legislation; but the same common basis, Utility, serves, in his judgment, for Ethics, or Morals.

The first chapter, entitled 'THE PRINCIPLE OF UTILITY,' begins thus:--'Nature has placed mankind under the governance of two sovereign masters, _pain_ and _pleasure_. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand, the standard of right and wrong; on the other, the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think; every effort we can make to throw off our subjection will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire, but in reality he will remain subject to it all the while. The _principle of utility_ recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hand of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.'

He defines Utility in various phrases, all coming to the same thing:--the tendency of actions to promote the happiness, and to prevent the misery, of the party under consideration, which party is usually the community where one's lot is cast. Of this principle no proof can be offered; it is the final axiom, on which alone we can found all arguments of a moral kind. He that attempts to combat it, usually assumes it, unawares. An opponent is challenged, to say--(1) if he discards it wholly; (2) if he will act without any principle, or if there is any other that he would judge by; (3) if that other be really and distinctly separate from utility; (4) if he is inclined to set up his own approbation or disapprobation as the rule; and if so, whether he will force that upon others, or allow each person to do the same; (5) in the first case, if his principle is not despotical; (6) in the second case, whether it is not anarchical; (7) supposing him to add the plea of reflection, let him say if the basis of his reflections excludes utility; (8) if he means to compound the matter, and take utility for part; and if so, for what part; (9) why he goes so far, with Utility, and no farther; (10) on what other principle a meaning can be attached to the words '_motive_ and _right_.

In Chapter II., Bentham discusses the PRINCIPLES ADVERSE TO UTILITY. He conceives two opposing grounds. The first mode of opposition is direct and constant, as exemplified in _Asceticism_. A second mode may be only occasional, as in what he terms the principle of _Sympathy and Antipathy_ (Liking and Disliking).

The principle of Asceticism means the approval of an action according to its tendency to diminish happiness, or obversely. Any one reprobating in any shape, pleasure as such, is a partisan of this principle. Asceticism has been adopted, on the one hand, by certain moralists, from the spur of philosophic pride; and on the other hand, by certain religionists, under the impulse of fear. It has been much less admitted into Legislation than into Morals. It may