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

sects. Epicurus himself was a man of amiable personal qualities: his testament, still remaining, shows an affectionate regard, both for his surviving friends, and for the permanent attachment of each, to the others, as well as of all to the school. Diogenes Laertius tells us--nearly 200 years after Christ, and 450 years after the death of Epicurus--that the Epicurean sect still continued its numbers and dignity, having outlasted its contemporaries and rivals. The harmony among the Epicureans may be explained, not merely from the temper of the master, but partly from the doctrines and plan of life that he recommended. Ambition and love of power were discouraged: rivalry among the members for success, either political or rhetorical, was at any rate a rare exception: all were taught to confine themselves to that privacy of life and love of philosophical communion, which alike required and nourished the mutual sympathies of the brotherhood.]

[Footnote 17: Consistently with this view of happiness, Epicurus advised, in regard to politics, quiet submission, to established authority, without active meddling beyond what necessity required.]

[Footnote 18: Locke examines the Innate Principles put forth, by Lord Herbert in his book _De Veritate_, 1st, There is a supreme governor of the world; 2nd, Worship is due to him; 3rd, Virtue, joined with Piety, is the best Worship; 4th, Men must repent of their sins; 5th, There will be a future life of rewards and punishments. Locke admits these to be such truths as a rational creature, after due explanation given them, can hardly avoid attending to; but he will not allow them to be innate. For, First, There are other propositions with, as good a claim as these to be of the number imprinted by nature on the mind.

Secondly, The marks assigned are not found in all the propositions. Many men, and even whole nations, disbelieve some of them.

Then, as to the third principle,--virtue, joined with piety, is the best worship of God; he cannot see how it can be innate, seeing that it contains a name, virtue, of the greatest possible uncertainty of meaning. For, if virtue be taken, as commonly it is, to denote the actions accounted laudable in particular countries, then the proposition will be untrue. Or, if it is taken to mean accordance with God's will, it will then be true, but unmeaning; that God will be pleased with what he commands is an identical assertion, of no use to any one.

So the fourth proposition,--men must repent of their sins,--is open to the same remark. It is not possible that God should engrave on men's minds principles couched on such uncertain words as Virtue and Sin. Nay more, as a general word is nothing in itself, but only report as to particular facts, the knowledge of rules is a knowledge of a sufficient number of actions to determine the rule. [Innate principles are not compatible with Nominalism.]

According to Lord Herbert, the standard of virtue is the _common notions_ in which, all men agree. They are such, as the following,--to avoid evil, to be temperate, in doubtful cases to choose the safer course, not to do to others what you would not wish done to yourself, to be grateful to benefactors, &c. _Conscience_ is what teaches us to carry out those principles in practice. It excites joy over good actions, and produces abhorrence and repentance for bad. Upon it, our repentance of mind and eternal welfare depend. (For an account of Lord Herbert's common notions, see Appendix B., Lord Herbert of Cherbury.)]

[Footnote 19: In this respect, Butler differs from both Shaftesbury and Hutcheson. With Shaftesbury, the main function of the moral sense is to smile approval on benevolent affections, by which an additional pleasure is thrown into the scale against the selfish affections. The superiority of the 'natural affections' thus depends on a double pleasure, their intrinsically pleasureable character, and the superadded pleasure of reflection. The tendency of Shaftesbury is here to make benevolence and virtue identical, and at the same time to impair the disinterested character of benevolence.]

[Footnote 20: With this view, we may compare the psychology of Shaftesbury, set forth in his 'Characteristics of Men, Manners, and Times.' The soul has two kinds of affections--(1) _Self-affection_, leading to the 'good of the private,' such as love of life, revenge, pleasure or aptitude towards nourishment and the means of generation, emulation or love of praise, indolence; and (2) _Natural affections_, leading to the good of the public. The natural or spontaneous predominance of benevolence is _goodness_; the subjection of the selfish by effort and training is _virtue_. Virtue consists generally in the proper exercise of the several affections.]

[Footnote 21: Butler's definition of conscience, and his whole treatment of it, have created a great puzzle of classification, as to whether he is to be placed along with the upholders of a 'moral sense.' Shaftesbury is more explicit:

'No sooner does the eye open upon figures, the ear to sounds, than straight the Beautiful results, and grace and harmony are known and acknowledged. No sooner are _actions_ viewed, no sooner the human affections discerned (and they are, most of them, as soon discerned as felt), than straight an inward eye distinguishes the _fair_ and _shapely_, the _amiable_ and _admirable_, apart from the _deformed_, the _foul_, the _odious_, or the _despicable_' 'In a creature capable of forming general notions of things, not only the outward beings which offer themselves to the sense, are the objects of the affections, but the very actions themselves, and the affections of pity, kindness, and gratitude, and their contraries, being brought into the mind by reflection, become objects. So that, by means of this _reflected sense_, there arises another kind of affection towards these affections themselves, which have been already felt, and are now become the subject of a new liking or dislike.' What this 'moral sense' approves is benevolence, and when its approval has been acted upon, by subjecting the selfish affections, 'virtue' is attained.]

[Footnote 22: It is instructive to compare Mandeville's _a priori_ guesses with, the results of Mr. Maine's historical investigation into the condition of early societies. The evidence shows that society originated in the family system. Mandeville conjectured that solitary families would never attain to government; but Mr. Maine considers that there was a complete despotic government in single families. 'They have neither assemblies for consultation nor _themistes_, but every one exercises jurisdiction over his wives and children, and they pay no regard to one another.' The next stage is the rise of _gentes_ and tribes, which took place probably when a family held together instead of separating on the death of the patriarch. The features of this state were chieftainship and _themistes_, that is, government not by laws, but by _ex post facto_ decisions upon cases as they arose. This gradually developed into customary law, which was in its turn superseded, on the invention of writing, by written codes. Maine's Ancient Law, Chap. V.]

[Footnote 23: It is perhaps worth while to quote a sentence or two, giving the author's opinion on the theory of the Moral Sense. 'Against every account of the principle of approbation, which makes it depend upon a peculiar sentiment, distinct from every other, I would object, that it is strange that this sentiment, which Providence undoubtedly intended to be the governing principle of human nature, should, hitherto have been so little taken notice of, as not to have got a name in any language. The word Moral Sense is of very late formation, and cannot yet be considered as making part of the English tongue. The word approbation has but within these few years been appropriated to denote peculiarly anything of this kind. In propriety of language we approve of whatever is entirely to our satisfaction--of the form of a building, of the contrivance of a machine, of the flavour of a dish of meat. The word conscience does not immediately denote any moral faculty by which we approve or disapprove. Conscience supposes, indeed, the existence of some such faculty, and properly signifies our consciousness of having acted agreeably or contrary to its directions. When love, hatred, joy, sorrow, gratitude, resentment, with so many other passions which are all supposed to be the subjects of this principle, have made themselves considerable enough to get titles to know them by, is it not surprising that the sovereign of them all should hitherto have been so little heeded; that, a few philosophers excepted, nobody has yet thought it worth while to bestow a name upon it?']

[Footnote 24: ADAM FERGUSON (1724-1816), is not of sufficient importance in purely Ethical theory to demand a full abstract. The following remark on his views is made by Professor Veitch:--'Ferguson, while holding-with Reid that the notion of Rightness is not resolvable into utility, or to be derived from sympathy or a moral sense, goes a step beyond both. Reid and Stewart in the inquiry which he raises regarding the definite nature and ground of Rightness itself.' The following is his definition of Moral Good:--'Moral good is the specific excellence and felicity of human nature, and moral depravity its specific defect and wretchedness.' The 'excellence' of human nature consists in four things, drawn out after the analogy of the cardinal virtues: (1) _Skill_ (Wisdom); (2) _Benevolence_, the principal excellence of a creature destined to perform a part in social life (Justice); (3) _Application of mind_ (Temperance); (4) _Force_, or energy to overcome obstacles (Fortitude). Regarding the _motives_ to virtue, either virtue is its own reward, or divine rewards and punishments constitute a sanction; but, in any case, the motive is our own happiness. All the virtues enumerated are themselves useful or pleasant, but, over and above, they give rise to an additional pleasure, when they are made the subject of reflection.]

[Footnote 25: 'The theory which, places the standard of morality in the _Divine nature_ must not be confounded with that which, places it in the arbitrary will of God. God did not create morality by his will; it is inherent in his nature, and co-eternal with himself; nor can he be conceived as capable of reversing it.' The distinction here drawn does not avoid the fatal objection to the simpler theory, namely, that it takes away the moral character of God. The acts of a sovereign cannot, with, any propriety, as Austin has shown, be termed either legal or illegal; in like manner, if God is a moral lawgiver, if 'he is accountable to no one,' then 'his duty and his pleasure are undistinguishable from each other,' and he cannot without self-contradiction be called a moral being. Even upon Mr. Mansel's own theory, it is hardly correct to say that 'God did not create morality by his will.' Morality involves two elements--one, rules of conduct, the other, an obligation to observe them. Now, the authority or obligatoriness of moral laws has been made to depend upon the will of God, so that, prior to that will, morality could not exist. Hence the only part of morality that can be co-eternal with God, is simply the rules of morality, without their obligatoriness, the salt without its savour. The closing assertion that God cannot reverse morality, may mean either that it would be inconsistent with his immutability to reverse the laws he had himself established, or that he is compelled by his nature to impose certain rules, and no others. The first supposition is a truism; the second is not proved. For, since Mr. Mansel has discarded as a fiction any 'absolute law of duty,' it is hard to conjecture whence he could derive any compulsory choice of rules. Why God commands some things in preference to others--whether from a regard to the happiness of all his creatures, or of some only; whether with, a view to his own glory, or from conformity with some abstract notion--has been much