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

a transition highly illustrative of the force of the associating principle; our real aversion being to a bitter sensation, and not to the visible appearance of the drug.

Alluding (XX.) to the important difference between past and future time in our ideas of pleasure and pain, he defines Hope and Fear as the contemplation of a pleasurable or of a painful sensation, as future, but not certain.

When the immediate causes of pleasurable and painful sensations are viewed as past or future, we have a new series of states. In the past, they are called Love and Hatred, or Aversion; in the future, the idea of a pleasure, as certain in its arrival, is Joy--as probable, Hope; the idea of future pain (certain) is not marked otherwise than by the names Hatred, Aversion, Horror; the idea of the pain as probable is some form of dread.

The _remote_ causes of our pleasures and pains are more interesting than the immediate causes. The reason is their wide command. Thus, Wealth, Power, and Dignity are causes cf a great range of pleasures: Poverty, Impotence, and Contemptibility, of a wide range of pains. For one thing, the first are the means of procuring the services of our fellow-creatures; this fact is of the highest consequence in morals, as showing how deeply our happiness is entwined with the actions of other beings. The author illustrates at length the influence of these remote and comprehensive agencies; and as it is an influence entirely the result of association, it attests the magnitude of that power of the mind.

But our fellow-creatures are the subjects of affections, not merely as the instrumentality set in motion by Wealth, Power, and Dignity, but in their proper personality. This leads the author to the consideration of the pleasurable affections of Friendship, Kindness, Family, Country, Party, Mankind. He resolves them all into associations with our primitive pleasures. Thus, to take the example of Kindness, which will show how he deals with the disinterested affection;--The idea of a man enjoying a train of pleasures, or happiness, is felt by everybody to be a pleasurable idea; this can arise from nothing but the association of our own pleasures with the idea of his pleasures. The pleasurable association composed of the ideas of a man and of his pleasures, and the painful association composed of the idea of a man and of his pains, are both Affections included under one name Kindness; although in the second case it has the more specific name Compassion.

Under the other heads, the author's elucidation is fuller, but his principle is the same.

He next goes on (XXII.) to MOTIVES. When the idea of a Pleasure is associated with an action of our own as the cause, that peculiar state of mind is generated, called a motive. The idea of the pleasure, without the idea of an action for gaining it, does not amount to a motive. Every pleasure may become a motive, but every motive does not end in action, because there may be counter-motives; and the strength attained by motives depends greatly on education. The facility of being acted on by motives of a particular kind is a DISPOSITION. We have, in connexion with all our leading pleasures and pains, names indicating their motive efficacy. Gluttony is both motive and disposition; so Lust and Drunkenness; with the added sense of reprobation in all the three. Friendship is a name for Affection, Motive, and Disposition.

In Chapter XXIII., the author makes the application of his principles to Ethics. The actions emanating from ourselves, combined with those emanating from our fellow-creatures, exceed all other Causes of our Pleasures and Pains. Consequently such actions are objects of intense affections or regards.

The actions whence advantages accrue are classed under the four titles, Prudence, Fortitude, Justice, Benevolence. The two first--Prudence and Fortitude [in fact, Prudence]--express acts useful to ourselves in the first instance, to others in the second instance. Justice and Benevolence express acts useful to others in the first instance, to ourselves in the second instance. We have two sets of association with all these acts, one set with them as our own, another set with them as other people's. With Prudence (and Fortitude) as our own acts, we associate good to ourselves, either in the shape of positive pleasure, or as warding off pain. Thus Labour is raised to importance by numerous associations of both classes. Farther, Prudence, involving the foresight of a train of consequences, requires a large measure of knowledge of things animate and inanimate. Courage is defined by the author, incurring the chance of Evil, that is danger, for the sake of a preponderant good; which, too, stands in need of knowledge. Now, when the ideas of acts of Prudence and acts of Courage have been associated sufficiently often with beneficial consequences, they become pleasurable ideas, or Affections, and they have also, from the nature of the case, the character of Motives. In short, there is nothing in prudential conduct that may not be explained by a series of associations, grounded on our pleasurable and painful sensations, on the ideas of them, and on the ideas of their causes.

The real difficulty attaches to Justice and to Beneficence.

As to Justice. Men, in society, have found it essential for mutual benefit, that the powers of Individuals over the general causes of good should be fixed by certain rules, that is, Laws. Acts done in accordance with these rules are Just Acts; although, when duly considered, they are seen to include the main fact of beneficence, the good of others. To the performance of a certain class of just acts, our Fellow-creatures annex penalties; these, therefore, are determined partly by Prudence; others remain to be performed voluntarily, and for them the motive is Beneficence.

What then is the source of the motives towards Beneficence? How do the ideas of acts, having the good of our fellows for their end, become Affections and Motives? In the first place, we have associations of pleasure with all the pleasurable feelings of fellow-creatures, and hence, with such acts of ours as yield them pleasure. In the second place, those are the acts for procuring to ourselves the favourable Disposition of our Fellow-men, so that we have farther associations of the pleasures flowing from such favourable dispositions. Thus, by the union of two sets of influences--two streams of association--the Idea of our beneficent acts becomes a pleasurable idea, that is, an Affection, and, being connected with actions of ours, is also a Motive. Such is the genesis of Beneficent or Disinterested impulses.

We have next a class of associations with other men's performance of the several virtues. The Prudence and the Fortitude of others are directly beneficial to them, and indirectly beneficial to us; and with both these consequences we have necessarily agreeable associations. The Justice and the Beneficence of other men are so directly beneficial to the objects of them, that it is impossible for us not to have pleasurable associations with acts of Justice and Beneficence, first as concerns ourselves in particular, and next as concerns the acts generally. Hence, therefore, the rise of Affections and Motives in favour of these two virtues. As there is nothing so deeply interesting to me as that the acts of men, regarding myself immediately, should be acts of Justice and Beneficence, and the acts regarding themselves immediately, acts of Prudence and Fortitude; it follows that I have an interest in all such acts of my own as operate to cause those acts in others. By similar acts of our own, by the manifestation of dispositions to perform those acts, we obtain their reciprocal performance by others. There is thus a highly complex, concurring stimulus to acts of virtue,--a large aggregate of influences of association, the power at bottom being still our own pleasurable and painful sensations. We must add the ascription of Praise, an influence remarkable for its wide propagation and great efficacy over men's minds, and no less remarkable as a proof of the range of the associating principle, especially in its character of Fame, which, in the case of future fame, is a purely ideal or associated delight. Equally, if not more, striking are the illustrations from Dispraise. The associations of Disgrace, even when not sufficient to restrain the performance of acts abhorred by mankind, are able to produce the horrors of Remorse, the most intense of human sufferings. The love of praise leads by one step to the love of Praiseworthiness; the dread of blame, to the dread of Blameworthiness.

Of these various Motives, the most constant in operation, and the most in use in moral training, are Praise and Blame. It is the sensibility to Praise and Blame--the joyful feelings associated with the one, and the dread associated with the other--that gives effect to POPULAR OPINION, or the POPULAR SANCTION, and, with reference to men generally, the MORAL SANCTION.

The other motives to virtue, namely, the association of our own acts of Justice and Beneficence, as cause, with other men's as effects, are subject to strong counteraction, for we can rarely perform such acts without sacrifice to ourselves. Still, there is in all men a certain surplus of motive from this cause, just as there is a surplus from the association of acts of ours, hostile to other men, with a return of hostility on their part.

The best names for the aggregate Affection, Motive, and Disposition in this important region of conduct, are _Moral Approbation_ and _Disapprobation_. The terms Moral Sense, Sense of Right and Wrong, Love of Virtue and Hatred of Vice, are not equally appropriate. Virtue and Morality are other synonyms.

In the work entitled, 'A Fragment on Mackintosh,' there are afforded farther illustrations of the author's derivation of the Moral Sentiment, together with an exposition and defence of Utility as the standard, in which his views are substantially at one with Bentham. Two or three references will be sufficient.

In the statement of the questions in dispute in Morals, he objects to the words 'test' and 'criterion,' as expressing the standard. He considers it a mistake to designate as a 'test' what is the thing itself; the test of Morality is Morality. Properly, the thing testing is one thing; the thing tested another thing. The same objection would apply to the use of the word Standard; so that the only form of the first question of Ethics would be, What _is_ morality? What does it consist in? [The remark is just, but somewhat hypercritical. The illustration from Chemical testing is not true in fact; the test of gold is some essential attribute of gold, as its weight. And when we wish to determine as to a certain act, whether it is a moral act, we compare it with what we deem the essential quality of moral acts--Utility, our Moral Instinct, &c.--and the operation is not improperly called testing the act. Since, therefore, whatever we agree upon as the essence of morality, must be practically used by us as a test, criterion, or standard, there cannot be much harm in calling this essential quality the standard, although the designation is to a certain extent figurative.]

The author has some additional remarks on the derivation of our Disinterested feelings: he reiterates the position expressed in the 'Analysis,' that although we have feelings directly tending to the good of others, they are nevertheless the growth of feelings that are rooted in self. That feelings should be detached from their original root is a well known phenomenon of the mind.

His illustrations of Utility are a valuable contribution to the defence of that doctrine. He replies to most of the common objections. Mackintosh had urged that the reference to Utility would be made a dangerous pretext for allowing exceptions to common rules. Mill expounds at length (p. 246) the