of appetite, grows to be in itself pleasurable, is daily illustrated in the playing of dogs. For that throwing down and worrying which, when prey is caught, precedes eating, is, in their mimic fights, carried by each as far as he dares. Coming to means still more remote from the end, namely, those by which creatures chased are caught, we are again shown by dogs that when no creature is caught there is still a gratification in the act of catching. The eagerness with which a dog runs after stones, or dances and barks in anticipation of jumping into the water after a stick, proves that apart from the satisfaction of appetite, and apart even from the satisfaction of killing prey, there is a satisfaction in the successful pursuit of a moving object. Throughout, then, we see that the pleasure attendant on the use of means to achieve an end, itself becomes an end.
Now if we contemplate these as phenomena of conduct in general, some facts worthy of note may be discerned--facts which, if we appreciate their significance, will aid us in developing our ethical conceptions.
One of them is that among the successive sets of means, the later are the more remote from the primary end; are, as co-ordinating earlier and simpler means, the more complex; and are accompanied by feelings which are more representative.
Another fact is that each set of means, with its accompanying satisfactions, eventually becomes in its turn dependent on one originating later than itself. Before the gullet swallows, the jaws must lay hold; before the jaws tear out and bring within the grasp of the gullet a piece fit for swallowing, there must be that co-operation of limbs and senses required for killing the prey; before this co-operation can take place, there needs the much longer co-operation constituting the chase; and even before this there must be persisted activities of limbs, eyes, and nose in seeking prey. The pleasure attending each set of acts, while making possible the pleasure attending the set of acts which follows, is joined with a representation of this subsequent set of acts and its pleasure, and of the others which succeed in order; so that along with the feelings accompanying the search for prey, are partially aroused the feelings accompanying the actual chase, the actual destruction, the actual devouring, and the eventual satisfaction of appetite.
A third fact is that the use of each set of means in due order, constitutes an obligation. Maintenance of its life being regarded as an end of its conduct, the creature is obliged to use in succession the means of finding prey, the means of catching prey, the means of killing prey, the means of devouring prey.
Lastly, it follows that though the assuaging of hunger, directly associated with sustentation, remains to the last the ultimate end; yet the successful use of each set of means in its turn is the proximate end--the end which takes temporary precedence in authoritativeness.
§ 59. The relations between means and ends thus traced throughout the earlier stages of evolving conduct, are traceable throughout later stages: and hold true of human conduct, up even to its highest forms. As fast as, for the better maintenance of life, the simpler sets of means and the pleasures accompanying the uses of them, come to be supplemented by the more complex sets of means and their pleasures, these begin to take precedence in time and in imperativeness. To use effectually each more complex set of means becomes the proximate end, and the accompanying feeling becomes the immediate gratification sought; though there may be, and habitually is, an associated consciousness of the remoter ends and remoter gratifications to be obtained. An example will make clear the parallelism.
Absorbed in his business the trader, if asked what is his main end, will say--making money. He readily grants that achievement of this end is desired by him in furtherance of ends beyond it. He knows that in directly seeking money he is indirectly seeking food, clothes, house-room, and the comforts of life for self and family. But while admitting that money is but a means to these ends, he urges that the money-getting actions precede in order of time and obligation, the various actions and concomitant pleasures subserved by them; and he testifies to the fact that making money has become itself an end, and success in it a source of satisfaction, apart from these more distant ends.
Again, on observing more closely the trader's proceedings, we find that though to the end of living comfortably he gets money, and though to the end of getting money he buys and sells at a profit, which so becomes a means more immediately pursued, yet he is chiefly occupied with means still more remote from ultimate ends, and in relation to which even the selling at a profit becomes an end. For leaving to subordinates the actual measuring out of goods and receiving of proceeds, he busies himself mainly with his general affairs--inquiries concerning markets, judgments of future prices, calculations, negotiations, correspondence: the anxiety from hour to hour being to do well each one of these things indirectly conducive to the making of profits. And these ends precede in time and obligation the effecting of profitable sales, just as the effecting of profitable sales precedes the end of money-making, and just as the end of money-making precedes the end of satisfactory living.
His bookkeeping best exemplifies the principle at large. Entries to the debtor or creditor sides are being made all through the day; the items are classified and arranged in such way that at a moment's notice the state of each account may be ascertained; and then, from time to time, the books are balanced, and it is required that the result shall come right to a penny: satisfaction following proved correctness and annoyance being caused by error. If you ask why all this elaborate process, so remote from the actual getting of money, and still more remote from the enjoyments of life, the answer is that keeping accounts correctly is fulfilling a condition to the end of money-making, and becomes in itself a proximate end--a duty to be discharged, that there may be discharged the duty of getting an income, that there may be discharged the duty of maintaining self, wife and children.
Approaching as we here do to moral obligation, are we not shown its relations to conduct at large? Is it not clear that observance of moral principles is fulfillment of certain general conditions to the successful carrying on of special activities? That the trader may prosper, he must not only keep his books correctly, but must pay those he employs according to agreement, and must meet his engagements with creditors. May we not say, then, that conformity to the second and third of these requirements is, like conformity to the first, an indirect means to effectual use of the more direct means of achieving welfare? May we not say, too, that as the use of each more indirect means in due order becomes itself an end, and a source of gratification; so, eventually, becomes the use of this most indirect means? And may we not infer that though conformity to moral requirements precedes in imperativeness conformity to other requirements; yet that this imperativeness arises from the fact that fulfillment of the other requirements, by self or others, or both, is thus furthered?
§ 60. This question brings us round to another side of the issue before raised. When alleging that empirical utilitarianism is but introductory to rational utilitarianism, I pointed out that the last does not take welfare for its immediate object of pursuit, but takes for its immediate object of pursuit conformity to certain principles which, in the nature of things, casually determine welfare. And now we see that this amounts to recognition of that law, traceable throughout the evolution of conduct in general, that each later and higher order of means takes precedence in time and authoritativeness of each earlier and lower order of means. The contrast between the ethical methods thus distinguished, made tolerably clear by the above illustrations, will be made still clearer by contemplating the two as put in opposition by the leading exponent of empirical utilitarianism. Treating of legislative aims, Bentham writes: "But justice, what is it that we are to understand by justice: and why not happiness but justice? What happiness is, every man knows, because, what pleasure is, every man knows, and what pain is, every man knows. But what justice is--this is what on every occasion is the subject-matter of dispute. Be the meaning of the word justice what it will, what regard is it entitled to otherwise than as a means of happiness."[C] Let us first consider the assertion here made respecting the relative intelligibilities of these two ends, and let us afterward consider what is implied by the choice of happiness instead of justice.
Bentham's positive assertion that, "what happiness is every man knows, because, what pleasure is, every man knows," is met by counter-assertions equally positive. "Who can tell," asks Plato, "what pleasure really is, or know it in its essence, except the philosopher, who alone is conversant with realities."[D] Aristotle, too, after commenting on the different opinions held by the vulgar, by the political, by the contemplative, says of happiness that, "to some it seems to be virtue, to others prudence, and to others a kind of wisdom: to some again, these, or some one of these, with pleasure, or at least, not without pleasure; others again include external prosperity."[E] And Aristotle, like Plato, comes to the remarkable conclusion that the pleasures of the intellect, reached by the contemplative life, constitute the highest happiness![F] How disagreements concerning the nature of happiness and the relative values of pleasures, thus exhibited in ancient times, continue down to modern times, is shown in Mr. Sidgwick's discussion of egoistic hedonism, above commented upon. Further, as was pointed out before, the indefiniteness attending the estimations of pleasures and pains, which stands in the way of egoistic hedonism as ordinarily conceived, is immensely increased on passing to universalistic hedonism as ordinarily conceived; since its theory implies that the imagined pleasures and pains of others are to be estimated by the help of these pleasures and pains of self already so difficult to estimate. And that any one after observing the various pursuits into which some eagerly enter, but which others shun, and after listening to the different opinions concerning the likeableness of this or that occupation or amusement, expressed at every table, should assert that the nature of happiness can be fully agreed upon, so as to render it a fit end for direct legislative action, is surprising.
The accompanying proposition that justice is unintelligible as an end is no less surprising. Though primitive men have no words for either happiness or justice, yet even among them an approach to the conception of justice is traceable. The law of retaliation, requiring that a death inflicted by one tribe on another, shall be balanced by the death either of the murderer or some member of his tribe, shows us in a vague shape that notion of equalness of treatment which forms an essential element in it.
When we come to early races who have given their thoughts and feelings literary form we find this conception of justice, as involving equalness of action, becoming distinct. Among the Jews, David expressed in words this association of ideas when, praying to God to "hear the right," he said, "Let my sentence come forth from thy presence; let thine eyes behold the things that are equal;" as also, among early Christians, did Paul when to the Colossians he wrote, "Masters, give unto your servants that which is just and equal." Commenting on the different meanings of justice, Aristotle concludes that "the just will, therefore, be the lawful and the equal, and the unjust the unlawful and the unequal. But since the unjust man is also one who takes more than his share," etc. And that justice was similarly conceived by the Romans they proved by including under it such meanings as exact, proportionate, impartial, severally implying fairness of division, and still better by identification of it with equity, which is a derivative of _æquus_: the word _æquus_ itself having for one of its meanings just or impartial.
This coincidence of view among ancient peoples respecting the nature of justice, has extended to modern peoples; who by a general agreement in certain cardinal principles which their systems of law embody, forbidding direct aggressions, which are forms of unequal actions, and forbidding indirect aggressions by breaches of contract, which are other forms of unequal actions, one and all show us the identification of justice with equalness. Bentham, then, is wrong when he says--"But what justice is--this is what on every occasion is the subject-matter of dispute." He is more wrong, indeed, than has thus far appeared. For, in the first place, he misrepresents utterly by ignoring the fact in ninety-nine out of every hundred daily transactions between men, no dispute about justice arises; but the business done is recognized on both sides as justly done. And in the second place if, with respect to the hundredth transaction there is a dispute, the subject matter of it is not "what justice is," for it is admitted to be equity or equalness; but the subject matter of dispute always is what, under these particular circumstances, constitutes equalness?--a widely different question.
It is not then self-evident, as Bentham alleges, that happiness is an intelligible end while justice is not; but contrariwise examination makes evident the greater intelligibility of justice as an end. And analysis shows why it is more intelligible. For justice, or equity, or equalness, is concerned exclusively with _quantity_ under _stated conditions_; whereas happiness is concerned with both _quantity_ and _quality_ under _conditions not stated_. When, as in case of theft, a benefit is taken while no equivalent benefit is yielded--when, as in case of adulterated goods bought or base coin paid, that which is agreed to be given in exchange as of equal value is not given, but something of less value--when, as in case of broken contract, the obligation on one side has been discharged while there has been no discharge, or incomplete discharge, of the obligation on the other; we see that, _the circumstances being specified_, the injustice complained of refers to the relative amounts of actions, or products, or benefits, the natures of which are recognized only so far as is needful for saying whether _as much_ has been given, or done, or allowed, by each concerned, as was implied by tacit or overt understanding to be _an equivalent_. But when the end proposed is happiness, _the circumstances remaining unspecified_, the problem is that of estimating both quantities and qualities, unhelped by any such definite measures as acts of exchange imply, or as contracts imply, or as are implied by the differences between the doings of one aggressing and one aggressed upon. The mere fact that Bentham himself includes as elements in the estimation of each pleasure or pain, its intensity, duration, certainty, and proximity, suffices to show how difficult is this problem. And when it is remembered that all pleasures and pains, not felt in particular cases only but in the aggregate of cases, and severally regarded under these four aspects, have to be compared with one another and their relative values determined, simply by introspection; it will be manifest both that the problem is complicated by the addition of indefinite judgments of qualities to indefinite measures of quantities, and that it is further complicated by the multitudinousness of these vague estimations to be gone through and summed up.
But now passing over this assertion of Bentham that happiness is a more intelligible end than justice, which we find to be the reverse of truth, let us note the several implications of the doctrine that the supreme legislative body ought to make the greatest happiness of the greatest number its immediate aim.
It implies, in the first place, that happiness may be compassed by methods framed directly for the purpose, without any previous inquiry respecting the conditions that must be fulfilled; and this pre-supposes a belief that there are no such conditions. For if there are any conditions without fulfillment of which happiness cannot be compassed, then the first step must be to ascertain these conditions with a view to fulfilling them; and to admit this is to admit that not happiness itself must be the immediate end, but fulfillment of the conditions to its attainment must be the immediate end. The alternatives are simple: Either the achievement of happiness is not conditional, in which case one mode of action is as good as another, or it is conditional, in which case the required mode of action must be the direct aim and not the happiness to be achieved by it.
Assuming it conceded, as it will be, that there exist conditions which must be fulfilled before happiness can be attained, let us next ask what is implied by proposing modes of so controlling conduct as to further happiness, without previously inquiring whether any such modes are already known? The implication is that human intelligence throughout the past, operating on experiences, has failed to discover any such modes; whereas present human intelligence may be expected forthwith to discover them. Unless this be asserted, it must be admitted that certain conditions to the achievement of happiness have already been partially, if not wholly, ascertained; and if so, our first business should be to look for them. Having found them, our rational course is to bring existing intelligence to bear on these products of past intelligence, with the expectation that it will verify the substance of them while possibly correcting the form. But to suppose that no regulative principles for the conduct of associated human beings have thus far been established, and that they are now to be established _de novo_, is to suppose that man as he is differs from man as he was in an incredible degree.
Beyond ignoring the probability, or rather the certainty, that past experience generalized by past intelligence, must by this time have disclosed partially, if not wholly, some of the essential conditions to the achievement of happiness, Bentham's proposition ignores the formulated knowledge of them actually existing. For whence come the conception of justice and the answering sentiment. He will scarcely say that they are meaningless, although his proposition implies as much; and if he admits that they have meanings, he must choose between two alternatives either of which is fatal to his hypothesis. Are they supernaturally caused modes of thinking and feeling, tending to make men fulfill the conditions to happiness? If so their authority is peremptory. Are they modes of thinking and feeling naturally caused in men by experience of these conditions? If so, their authority is no less peremptory. Not only, then, does Bentham fail to infer that certain principles of guidance must by this time have been ascertained, but he refuses to recognize these principles as actually reached and present to him.
And then after all, he tacitly admits that which he overtly denies, by saying that--"Be the meaning of the word justice what it will, what regard is it entitled to otherwise than as a means of happiness?" For if justice is a means having happiness as its end, then justice must take precedence of happiness, as every other means takes precedence of every other end. Bentham's own elaborate polity is a means having happiness as its end, as justice is, by his own admission, a means having happiness as an end. If, then, we may properly skip justice, and go directly to the end happiness, we may properly skip Bentham's polity, and go directly to the end happiness. In short, we are led to the remarkable conclusion that in all cases we must contemplate exclusively the end and must disregard the means.
§ 61. This relation of ends to means, underlying all ethical speculation will be further elucidated if we join with some of the above conclusions, certain conclusions drawn in the last chapter. We shall see that while greatest happiness may vary widely in societies which, though ideally constituted, are subject to unlike physical circumstances, certain fundamental conditions to the achievement of this greatest happiness, are common to all such societies.
Given a people inhabiting a tract which makes nomadic habits necessary, and the happiness of each individual will be greatest when his nature is so molded to the requirements of his life, that all his faculties find their due activities in daily driving and tending cattle, milking, migrating and so forth. The members of a community otherwise similar, which is permanently settled, will severally achieve their greatest happiness when their natures have become such that a fixed habitat, and the occupations necessitated by it, supply the spheres in which each instinct and emotion is exercised and brings the concomitant pleasure. The citizens of a large nation, industrially organized, have reached their possible ideal of happiness, when the producing, distributing, and other activities, are such in their kinds and amounts, that each citizen finds in them a place for all his energies and aptitudes, while he obtains the means of satisfying all his desires. Once more we may recognize as not only possible but probable, the eventual existence of a community, also industrial, the members of which, having natures similarly responding to these requirements, are also characterized by dominant æsthetic faculties, and achieve complete happiness only when a large part of life is filled with æsthetic activities. Evidently these different types of men, with their different standards of happiness, each finding the possibility of that happiness in his own society, would not find it if transferred to any of the other societies. Evidently, though, they might have in common such kinds of happiness as accompany the satisfaction of vital needs, they would not have in common sundry other kinds of happiness.
But now mark that while, to achieve greatest happiness in each of such societies, the special conditions to be fulfilled must differ from those to be fulfilled in the other societies, certain general conditions must be fulfilled in all the societies. Harmonious co-operation, by which alone in any of them the greatest happiness can be attained, is, as we saw, made possible only by respect for one another's claims: there must be neither those direct aggressions which we class as crimes against person and property, nor must there be those indirect aggressions constituted by breaches of contracts. So that maintenance of equitable relations between men is the condition to attainment of greatest happiness in all societies, however much the greatest happiness attainable in each may differ in nature, or amount, or both.
And here a physical analogy may fitly be used to give the greatest definiteness to this cardinal truth. A mass of matter, of whatever kind, maintains its state of internal equilibrium, so long as its component particles severally stand toward their neighbors in equi-distant positions. Accepting the conclusions of modern physicists, which imply that each molecule moves rhythmically, then a balanced state implies that each performs its movements within a space bounded by the like spaces required for the movements of those around. If the molecules have been so aggregated that the oscillations of some are more restrained than the oscillations of others, there is a proportionate instability. If the number of them thus unduly restrained is considerable, the instability is such that the cohesion in some part is liable to fail, and a crack results. If the excesses of restraint are great and multitudinous, a trifling disturbance causes the mass to break up into small fragments. To which add that the recognized remedy for this unstable state is an exposure to such physical condition (ordinarily high temperature) as enables the molecules so to change their relative positions that their mutual restraints become equal on all sides. And now observe that this holds whatever be the natures of the molecules. They may be simple; they may be compound; they may be composed of this or that matter in this or that way. In other words, the special activities of each molecule, constituted by the relative movements of its units, may be various in their kinds and degrees; and yet, be they what they may, it remains true that to preserve internal equilibrium throughout the mass of molecules, the mutual limitations of their activities must be everywhere alike.
And this is the above-described prerequisite to social equilibrium, whatever the special natures of the associated persons. Assuming that within each society such persons are of the same type, needing for the fulfillment of their several lives kindred activities, and though these activities may be of one kind in one society and of another kind in another, so admitting of indefinite variation, this condition to social equilibrium does not admit of variation. It must be fulfilled before complete life, that is greatest happiness, can be attained in any society; be the particular quality of that life, or that happiness, what it may.[G] § 62. After thus observing how means and ends in conduct stand to one another, and how there emerge certain conclusions respecting their relative claims, we may see a way to reconcile sundry conflicting ethical theories. These severally embody portions of the truth; and simply require combining in proper order to embody the whole truth.
The theological theory contains a part. If for the divine will, supposed to be supernaturally revealed, we substitute the naturally revealed end toward which the Power manifested throughout Evolution works; then, since Evolution has been, and is still, working toward the highest life, it follows that conforming to those principles by which the highest life is achieved, is furthering that end. The doctrine that perfection or excellence of nature should be the object of pursuit, is in one sense true; for it tacitly recognizes that ideal form of being which the highest life implies, and to which Evolution tends. There is a truth, also, in the doctrine that virtue mast be the aim; for this is another form of the doctrine that the aim must be to fulfill the conditions to achievement of the highest life. That the intuitions of a moral faculty should guide or conduct, is a proposition in which a truth is contained; for these intuitions are the slowly organized results of experiences received by the race while living in presence of these conditions. And that happiness is the supreme end is beyond question true; for this is the concomitant of that highest life which every theory of moral guidance has distinctly or vaguely in view.
So understanding their relative positions, those ethical systems which make virtue, right, obligation, the cardinal aims, are seen to be complementary to those ethical systems which make welfare, pleasure, happiness, the cardinal aims. Though the moral sentiments generated in civilized men by daily contact with social conditions and gradual adaptation to them, are indispensable as incentives and deterrents; and though the intuitions corresponding to these sentiments have, in virtue of their origin, a general authority to be reverently recognized; yet the sympathies and antipathies hence originating, together with the intellectual expressions of them, are, in their primitive forms, necessarily vague. To make guidance by them adequate to all requirements, their dictates have to be interpreted and made definite by science; to which end there must be analysis of those conditions to complete living which they respond to, and from converse with which they have arisen. And such analysis necessitates the recognition of happiness for each and all, as the end to be achieved by fulfillment of these conditions.
Hence, recognizing in due degrees all the various ethical theories, conduct in its highest form will take as guides innate perceptions of right duly enlightened and made precise by an analytic intelligence, while conscious that these guides are proximately supreme solely because they lead to the ultimate supreme end, happiness special and general.
CHAPTER X.
CHAPTER X.
THE RELATIVITY OF PAINS AND PLEASURES.
§ 63. A truth of cardinal importance as a datum of Ethics, which was incidentally referred to in the last chapter, must here be set forth at full length. I mean the truth that not only men of different races, but also different men of the same race, and even the same men at different periods of life, have different standards of happiness. Though there is some recognition of this by moralists, the recognition is inadequate, and the far-reaching conclusions to be drawn when the relativity of happiness is fully recognized, are scarcely suspected.
It is a belief universal in early life--a belief which in most people is but partially corrected in later life, and in very few wholly dissipated--that there is something intrinsic in the pleasantness of certain things, while other things are intrinsically unpleasant. The error is analogous to, and closely allied with, the error crude realism makes. Just as to the uncultured mind it appears self-evident that the sweetness of sugar is inherent in sugar, that sound as we perceive it is sound as it exists in the external world, and that the warmth from a fire is in itself what it seems; so does it appear self-evident that the sweetness of sugar is necessarily grateful, that there is in a beautiful sound something that must be beautiful to all creatures, and that the agreeable feeling produced by warmth is a feeling which every other consciousness must find agreeable.
But as criticism proves the one set of conclusions to be wrong, so does it prove to be wrong the other set. Not only are the qualities of external things as intellectually apprehended by us, relative to our own organisms; but the pleasurableness or painfulness of the feelings which we associate with such qualities, are also relative to our own organisms. They are so in a double sense--they are relative to its structures, and they are relative to the states of its structures.
That we may not rest in a mere nominal acceptance of these general truths, but may so appreciate them as to see their full bearings on ethical theory, we must here glance at them as exemplified by animate creatures at large. For after contemplating the wide divergences of sentiency accompanying the wide divergences of organization which evolution in general has brought about, we shall be enabled the better to see the divergences of sentiency to be expected from the further evolution of humanity.
§ 64. Because they can be most quickly disposed of, let us first deal with pains: a further reason for first dealing with pains being that we may thus forthwith recognize, and then leave out of consideration, those sentient states the qualities of which may be regarded as absolute rather than relative.
The painfulness of the feelings produced by forces which tend to destroy organic structures, wholly or in part, is of course common to all creatures capable of feeling. We saw it to be inevitable that during evolution there must everywhere be established such connections between external actions and the modes of consciousness they cause, that the injurious ones are accompanied by disagreeable feelings and the beneficial ones by agreeable feelings. Consequently, pressures or strains which tear or bruise, and heats which burn or scald, being in all cases partially or wholly destructive, are in all cases painful.
But even here the relativity of the feelings may in one sense be asserted. For the effect of a force of given quantity or intensity varies partly with the size and partly with the structure of the creature exposed to it. The weight which is scarcely felt by a large animal crushes a small one; the blow which breaks the limb of a mouse produces little effect on a horse: the weapon which lacerates a horse leaves a rhinoceros uninjured. And with these differences of injuriousness doubtless go differences of feeling. Merely glancing at the illustrations of this truth furnished by sentient beings in general, let us consider the illustrations mankind furnish.