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

approved or disapproved, not because they are directly perceived or even traditionally held to be beneficial or injurious, but solely because they are commanded or prohibited. Lastly, he dwells upon the influence of superstition in perverting moral sentiment, finding, however, that it operates most strongly in the way of creating false virtues and false vices and crimes.

These circumstances, explaining the want of conformity in our moral sentiments to the real tendencies of actions, he next employs to account for discrepancies in moral sentiment between different communities. Having given examples of such discrepancies, he supposes the case of two families, endowed with the rudimentary qualities mentioned at the beginning, but placed in different circumstances. Under the influence of dissimilar physical conditions, and owing to the dissimilar personal idiosyncracies of the families, and especially of their chiefs, there will be left few points of complete analogy between them in the first generation, and in course of time they will become two races exceedingly unlike in moral sentiment, as in other respects. He warns strongly against making moral generalizations except under analogous circumstances of knowledge and civilization. Most men have the rudimentary feelings, but there is no end to the variety of their intensity and direction. As a highest instance of discrepant moral sentiment, he cites the fact that, in our own country, a moral stigma is still attached to intellectual error by many people, and even by men of cultivation.

He now comes to the important question of the test or criterion that is to determine which of these diverse sentiments are right and which wrong, since they cannot all be right from the mere fact of their existence, or because they are felt by the subjects of them to be right, or believed to be in consonance with the injunctions of superiors, or to be held also by other people. The foregoing review of the _genesis_ of moral sentiments suggests a direct and simple answer. As they arise from likings and dislikings of actions that cause, or tend to cause, pleasure and pain, the first thing is to see that the likings and dislikings are well founded. Where this does not at once appear, examination of the real effects of actions must be resorted to; and, in dubious cases, men in general, when unprejudiced, allow this to be the natural test for applying moral approbation and disapprobation. If, indeed, the end of moral sentiment is to promote or to prevent the actions, there can be no better way of attaining that end. And, as a fact, almost all moralists virtually adopt it on occasion, though often unconsciously; the greatest happiness--principle is denounced by its opponents as a _mischievous_ doctrine.

The objection that the criterion of consequences is difficult of application, and thus devoid of practical utility, he rebuts by asserting that the difficulty is not greater than in other cases. We have simply to follow effects as far as we can; and it is by its ascertainable, not by its unascertainable, consequences, that we pronounce an action, as we pronounce an article of food or a statute, to be good or bad. The main effects of most actions are already very well ascertained, and the consequences to human happiness, when unascertainable, are of no value. If the test were honestly applied, ethical discrepancies would tend gradually to disappear.

He starts another objection:--The happiness-test is good as far as it goes, but we also approve and disapprove of actions as they are just or generous, or the contrary, and with no reference to happiness or unhappiness. In answering this argument, he confines himself to the case of Justice. To be morally approved, a just action must in itself be peculiarly pleasant or agreeable, irrespective of its other effects, which are left out: for on no theory can pleasantness or agreeableness be dissociated from moral approbation. Now, as Happiness is but a general appellation for all the agreeable affections of our nature, and unable to exist except in the shape of some agreeable emotion or combinations of agreeable emotions; the just action that is morally commendable, as giving naturally and directly a peculiar kind of pleasure independent of any other consequences, only produces one species of those pleasant states of mind that are ranged under the genus happiness. The test of justice therefore coincides with the happiness-test. But he does not mean that we are actually affected thus, in doing just actions, nor refuse to accept justice as a criterion of actions; only in the one case he maintains that, whatever association may have effected, the just act must originally have been approved for the sake of its consequences, and, in the other, that justice is a criterion, because proved over and over again to be a most beneficial principle.

After remarking that the Moral Sentiments of praise and blame may enter into accidental connection with, other feelings of a distinct character, like pity, wonder, &c., he criticises the use of the word _Utility_ in Morals. He avoids the term as objectionable, because the _useful_ in common language does not mean what is directly productive of happiness, but only what is instrumental in its production, and in most cases customarily or recurrently instrumental. A blanket is of continual utility to a poor wretch through a severe winter, but the benevolent act of the donor is not termed useful, because it confers the benefit and ceases. Utility is too narrow to comprehend all the actions that deserve approbation. We want an uncompounded substantive expressing the two attributes of _conferring_ and _conducing to_ happiness; as a descriptive phrase, _producing_ happiness is as succinct as any. The term useful is, besides, associated with the notion of what is serviceable in the affairs and objects of common life, whence the philosophical doctrine that erects utility as its banner is apt to be deemed, by the unthinking, low, mean, and derogatory to human nature and aspirations, although its real import is wholly free from such a reproach. Notwithstanding, therefore, the convenience of the term, and because the associations connected with it are not easily eradicated, whilst most of the trite objections to the true doctrine of morals turn upon its narrow meanings, he thinks it should be as much as possible disused.

Mr. Bailey ends by remarking of the common question, whether our moral sentiments have their origin in Reason, or in a separate power called the Moral Sense, that in his view of man's sensitive and intellectual nature it is easily settled. He recognizes the feelings that have been enumerated, and, in connexion with them, intellectual processes of discerning and inferring; for which, if the Moral Sense and Reason are meant as anything more than unnecessary general expressions, they are merely fictitious entities. So, too, Conscience, whether as identified with the moral sense, or put for sensibility in regard to the moral qualities of one's own mind, is a mere personification of certain mental states. The summary of Bailey's doctrine falls within the two first heads.

I.--The Standard is the production of Happiness. [It should be remarked, however, that happiness is a wider aim than morality; although all virtue tends to produce happiness, very much that produces happiness is not virtue.]

II.--The Moral Faculty, while involving processes of discernment and inference, is mainly composed of certain sentiments, the chief being Reciprocity and Sympathy. [These are undoubtedly the largest ingredients in a mature, self-acting conscience; and the way that they contribute to the production of moral sentiment deserved to be, as it has been, well handled. The great omission in Mr. Bailey's account is the absence of the element of _authority_, which is the main instrument in imparting to us the sense of obligation.]


HERBERT SPENCER.

Mr. Spencer's ethical doctrines are, as yet, nowhere fully expressed. They form part of the more general doctrine of Evolution which he is engaged in working out; and they are at present to be gathered only from scattered passages. It is true that, in his first work, _Social Statics_ he presented what he then regarded as a tolerably complete view of one division of Morals. But without abandoning this view, he now regards it as inadequate--more especially in respect of its basis.

Mr. Spencer's conception of Morality as a science, is conveyed in the following passages in a letter written by him to Mr. Mill; repudiating the title anti-utilitarian, which Mr. Mill had applied to him:--

'The note in question greatly startled me by implicitly classing me with Anti-utilitarians. I have never regarded myself as an Anti-utilitarian. My dissent from the doctrine of Utility as commonly understood, concerns not the object to be reached by men, but the method of reaching it. While I admit that happiness is the ultimate end to be contemplated, I do not admit that it should be the proximate end. The Expediency-Philosophy having concluded that happiness is a thing to be achieved, assumes that Morality has no other business than empirically to generalize the results of conduct, and to supply for the guidance of conduct nothing more than its empirical generalizations.

But the view for which I contend is, that Morality properly so called--the science of right conduct--has for its object to determine _how_ and _why_ certain modes of conduct are detrimental, and certain other modes beneficial. These good and bad results cannot be accidental, but must be necessary consequences of the constitution of things; and I conceive it to be the business of Moral Science to deduce, from the laws of life and the conditions of existence, what kinds of action necessarily tend to produce happiness, and what kinds to produce unhappiness. Having done this, its deductions are to be recognized as laws of conduct; and are to be conformed to irrespective of a direct estimation of happiness or misery.

'Perhaps an analogy will most clearly show my meaning. During its early stages, planetary Astronomy consisted of nothing more than accumulated observations respecting the positions and motions of the sun and planets; from which accumulated observations it came by and by to be empirically predicted, with an approach to truth, that certain of the heavenly bodies would have certain positions at certain times. But the modern science of planetary Astronomy consists of deductions from the law of gravitation--deductions showing why the celestial bodies _necessarily_ occupy certain places at certain times. Now, the kind of relation which thus exists between ancient and modern Astronomy, is analogous to the kind of relation which, I conceive, exists between the Expediency-Morality, and Moral Science properly so-called. And the objection which I have to the current Utilitarianism, is, that it recognizes no more developed form of morality--does not see that it has reached but the initial stage of Moral Science.

'To make my position fully understood, it seems needful to add that, corresponding to the fundamental propositions of a developed Moral Science, there have been, and still are, developing in the race, certain fundamental moral intuitions; and that, though these moral intuitions are the results of accumulated experiences of Utility, gradually organized and inherited, they have come to be quite independent of conscious experience. Just in the same way that I believe the intuition of space, possessed by any living individual, to have arisen from organized and consolidated experiences of all antecedent individuals who bequeathed to him their slowly-developed nervous organizations--just as I believe that this intuition, requiring only to be made definite and complete by personal experiences, has practically become a form of thought, apparently quite independent of experience; so do I believe that the experiences of utility organised and consolidated through all past generations of the human race, have been producing corresponding nervous modifications, which, by continued transmission and accumulation, have become in us certain faculties of moral intuition--certain emotions responding to right and wrong conduct, which have no apparent basis in the individual experiences of utility. I also hold that just