Those who maintain the insufficiency of science, as we have seen in the last two chapters, appeal to the fact that science has nothing to say about "values." This I admit; but when it is inferred that ethics contains truths which cannot be proved or disproved by science, I disagree. The matter is one on which it is not altogether easy to think clearly, and my own views on it are quite different from what they were thirty years ago. But it is necessary to be clear about it if we are to appraise such arguments as those in support of Cosmic Purpose. As there is no consensus of opinion about ethics, it must be understood that what follows is my personal belief, not the dictum of science.
The study of ethics, traditionally, consists of two parts, one concerned with moral rules, the other with what is good on its own account. Rules of conduct, many of which have a ritual origin, play a great part in the lives of savages and primitive peoples. It is forbidden to eat out of the chief's dish, or to seethe the kid in its mother's milk; it is commanded to offer sacrifices to the gods, which, at a certain stage of development, are thought most acceptable if they are human beings. Other moral rules, such as the prohibition of murder and theft, have a more obvious social utility, and survive the decay of the primitive theological systems with which they were originally associated. But as men grow more reflective there is a tendency to lay less stress on rules and more on states of mind. This comes from two sources - philosophy and mystical religion. We are all familiar with passages in the prophets and the gospels, in which purity of heart is set above meticulous observance of the Law; and St. Paul's famous praise of charity, or love, teaches the same principle. The same thing will be found in all great mystics, Christian and non-Christian: what they values is a state of mind, out of which, as they hold, right conduct must ensue; rules seem to them external, and insufficiently adaptable to circumstances.
One of the ways in which the need of appealing to external rules of conduct has been avoided has been the belief in "conscience," which has been especially important in Protestant ethics. It has been supposed that God reveals to each human heart what is right and what is wrong, so that, in order to avoid sin, we have only to listen to the inner voice. There are, however, two difficulties in this theory: first, that conscience says different things to different people; secondly, that the study of the unconscious has given us an understanding of the mundane causes of conscientious feelings.
As to the different deliverances of conscience: George III's conscience told him that he must not grant Catholic Emancipation, as, if he did, he would have committed perjury in taking the Coronation Oath, but later monarchs have had no such scruples. Conscience leads some to condemn the spoliation of the rich by the poor, as advocated by communists; and others to condemn exploitation of the poor by the rich, as practised by capitalists. It tells one man that he ought to defend his country in case of invasion, while it tells another that all participation in warfare is wicked. During the War, the authorities, few of whom had studied ethics, found conscience very puzzling, and were led to some curious decisions, such as that a man might have conscientious scruples against fighting himself, but not against working on the fields so as to make possible the conscription of another man. They held also that, while conscience might disapprove of all war, it could not, failing that extreme position, disapprove of the war then in progress. Those who, for whatever reason, thought it wrong to fight, were compelled to state their position in terms of this somewhat primitive and unscientific conception of "conscience."
The diversity in the deliverances of conscience is what is to be expected when its origin is understood. In early youth, certain classes of acts meet with approval, and others with disapproval; and by the normal process of association, pleasure and discomfort gradually attach themselves to the acts, and not merely to the approval and disapproval respectively produced by them. As time goes on, we may forget all about our early moral training, but we shall still feel uncomfortable about certain kinds of actions, while others will give us a glow of virtue. To introspection, these feelings are mysterious, since we no longer remember the circumstances which originally caused them; and therefore it is natural to attribute them to the voice of God in the heart. But in fact conscience is a product of education, and can be trained to approve or disapprove, in the great majority of mankind, as educators may see fit. While, therefore, it is right to wish to liberate ethics from external moral rules, this can hardly be satisfactorily achieved by means of the notion of "conscience."
Philosophers, by a different road, have arrived at a different position in which, also, moral rules of conduct have a subordinate place. They have framed the concept of the Good, by which they mean (roughly speaking) that which, in itself and apart from its consequences, we should wish to see existing - or, if they are theists, that which is pleasing to God. Most people would agree that happiness is preferable to unhappiness, friendliness to unfriendliness, and so on. Moral rules, according to this view, are justified if they promote the existence of what is good on its own account, but not otherwise. The prohibition of murder, in the vast majority of cases, can be justified by its effects, but the practice of burning widows on their husband's funeral pyre cannot. The former rule, therefore, should be retained, but not the latter. Even the best moral rules, however, will have some exceptions, since no class of actions always has bad results. We have thus three different senses in which an act may be ethically commendable: (1) it may be in accordance with the received moral code; (2) it may be sincerely intended to have good effects; (3) it may in fact have good effects. The third sense, however, is generally considered inadmissible in morals. According to orthodox theology, Judas Iscariot's act of betrayal had good consequences, since it was necessary for the Atonement; but it was not on this account laudable.
Different philosophers have formed different conceptions of the Good. Some hold that it consists in the knowledge and love of God; others in universal love; others in the enjoyment of beauty; and yet others in pleasure. The Good once defined, the rest of ethics follows: we ought to act in the way we believe most likely to create as much good as possible, and as little as possible of its correlative evil. The framing of moral rules, so long as the ultimate Good is supposed known, is matter for science. For example: should capital punishment be inflicted on theft, or only for murder, or not at all? Jeremy Bentham, who considered pleasure to be the Good, devoted himself to working out what criminal code would most promote pleasure, and concluded that it ought to be much less severe than that prevailing in his day. All this, except the proposition that pleasure is the Good, comes within the sphere of science.
But when we try to be definite as to what we mean when we say that this or that is "the Good," we find ourselves involved in very great difficulties. Bentham's creed that pleasure is the Good roused furious opposition, and was said to be a pig's philosophy. Neither he nor his opponents could advance any argument. In a scientific question, evidence can be adduced on both sides, and in the end, one side is seen to have the better case - or, if this does not happen, the question is left undecided. But in a question as to whether this or that is the ultimate Good, there is no evidence either way; each disputant can only appeal to his own emotions, and employ such rhetorical devices as shall rouse similar emotions in others.
Take, for example, a question which has come to be important in practical policies. Bentham held that one man's pleasure has the same ethical importance as another man's, provided the quantities are equal; and on this ground he was led to advocate democracy. Nietzsche, on the contrary, held that only the great man can be regarded as important on his own account, and that the bulk of mankind are only means to his well-being. He viewed ordinary men as many people view animals: he thought it justifiable to make use of them, not for their own good, but for that of the superman, and this view has since been adopted to justify the abandonment of democracy, We have here a sharp disagreement of great practical importance, but we have absolutely no means, of a scientific or intellectual kind, by which to persuade either party that the other is in the right. There are, it is true, ways of altering men's opinions on such subjects, but they are all emotional, not intellectual.
Question as to "values" - that is to say, as to what is good or bad on its own account, independently of its effects - lie outside the domain of science, as the defenders of religion emphatically assert. I think that in this they are right, but I draw the further conclusion, which they do not draw, that questions as to "values" lie wholly outside the domain of knowledge. That is to say, when we assert that this or that has "value," we are giving expression to our own emotions, not to a fact which would still be true if our personal feelings were different. To make this clear, we must try to analyse the conception of the Good.
It is obvious, to begin with, that the whole idea of good and bad has some connection with desire. Prima facie, anything that we all desire is "good," and anything that we all dread is "bad." If we all agreed in our desires, the matter could be left there, but unfortunately our desires conflict. If I say "what I want is good," my neighbour will say "No, what I want." Ethics is an attempt - though not, I think, a successful one - to escape from this subjectivity. I shall naturally try to show, in my dispute with my neighbour, that my desires have some quality which makes them more worthy of respect than his. If I want to preserve a right of way, I shall appeal to the landless inhabitants of the district; but he, on his side, will appeal to the landowners. I shall say: "What use is the beauty of the countryside if no one sees it?" He will retort: "What beauty will be left if trippers are allowed to spread devastation?" Each tries to enlist allies by showing that his own desires harmonize with those of other people. When this is obviously impossible, as in the case of a burglar, the man is condemned by public opinion, and his ethical status is that of a sinner.
Ethics is thus closely related to politics: it is an attempt to bring the collective desires of a group to bear upon individuals; or, conversely, it is an attempt by an individual to cause his desires to become those of his group. This latter is, of course, only possible if his desires are not too obviously opposed to the general interest: the burglar will hardly attempt to persuade people that he is doing them good, though plutocrats make similar attempts, and often succeed. When our desires are for things which all can enjoy in common, it seems not unreasonable to hope that others may concur; thus the philosopher who values Truth, Goodness and Beauty seems, to himself, to be not merely expressing his own desires, but pointing the way to the welfare of all mankind. Unlike the burglar, he is able to believe that his desires are for something that has value in an impersonal sense.
Ethics is an attempt to give universal, and not merely personal, importance to certain of our desires, I say "certain" of our desires, because in regard to some of them this is obviously impossible, as we saw in the case of the burglar. The man who makes money on the Stock Exchange by means of some secret knowledge does not wish others to be equally well informed: Truth (in so far as he values it) is for him a private possession, not the general human good that it is for the philosopher. The philosopher may, it is true, sink to the level of the stock-jobber, as when he claims priority for a discovery. But this is a lapse: in his purely philosophic capacity, he wants only to enjoy the contemplation of Truth, in doing which he in no way interferes with others who wish to do likewise.
To seem to give universal importance to our desires - which is the business of ethics - may be attempted from two points of view, that of the legislator, and that of the preacher. Let us take the legislator first.
I will assume, for the sake of argument, that the legislator is personally disinterested. That is to say, when he recognizes one of his desired as being concerned only with his own welfare, he does not let it influence him in framing the laws; for example, his code is not designed to increase his personal fortune. But he has other desired which seem to him impersonal. He may believe in an ordered hierarchy from king to peasant, or from mine-owner to black indentured labourer. He may believe that women should be submissive to men. He may hold that the spread of knowledge in the lower classes is dangerous. And so o and so on. He will then, if he can, so construct his code that conduct promoting the ends which he values shall, as far as possible, be in accordance with individual self-interest; and he will establish a system of moral instruction which will, where it succeeds, make men feel wicked if they pursue other purposes than his. Thus "virtue" will come to be in fact, though not in subjective estimation, subservience to the desires of the legislator, in so far as he himself considers these desires worthy to be universalized.
The standpoint and method of the preacher are necessarily somewhat different, because he does not control the machinery of the State, and therefore cannot produce an artificial harmony between his desires and those of others. His only method is to try to rouse in others the same desires that he feels himself, and for this purpose his appeal must be to the emotions. Thus Ruskin caused people to like Gothic architecture, not by argument, but by the moving effect of rhythmical prose. Uncle Tom's Cabin helped to make people think slavery an evil by causing them to imagine themselves as slaves. Every attempt to persuade people that something is good (or bad) in itself, and not merely in its effects, depends upon the art of rousing feelings, not upon an appeal to evidence. In every case the preacher's skill consists in creating in others emotions similar to his own - or dissimilar, if he is a hypocrite. I am not saying this as a criticism of the preacher, but as an analysis of this essential character of his activity.
When a man says "this is good in itself," he seems to be making a statement, just as much as if he had said "this is square" or "this is sweet." I believe this to be a mistake. I think that what the man really means is: "I wish everybody to desire this," or rather "Would that everybody desired this." If what he ways is interpreted as a statement , it is merely an affirmation of his own personal wish; if, on the other hand, it is interpreted in a general way, it states nothing, but merely desires something. The wish, as an occurrence, is personal, but what it desires is universal. It is, I think, this curious interlocking of the particular and the universal which has caused so much confusion in ethics.
The matter may perhaps become clearer by contrasting an ethical sentence with one which makes a statement. If I say "all Chinese are Buddhists," I can be refuted by the production of a Chinese Christian or Mohammedan. If I say "I believe that all Chinese are Buddhists," I cannot be refuted by any evidence from China, but only by evidence that I do not believe what I say; for what I am asserting is only something about my own state of mind. If, now, a philosopher says "Beauty is good," I may interpret him as meaning either "Would that everybody loved the beautiful" (which corresponds to "all Chinese are Buddhists") or "I wish that everybody loved the beautiful" (which corresponds to "I believe that all Chinese are Buddhists"). The first of these makes no assertion, but expresses a wish; since it affirms nothing, it is logically impossible that there should be evidence for or against it, or for it to possess either truth or falsehood. The second sentence, instead of being merely optative, does make a statement, but it is one about the philosopher's state of mind, and it could only be refuted by evidence that he does not have the wish that he says he has. This second sentence does not belong to ethics, but to psychology or biography. The first sentence, which does belong to ethics, expresses a desire for something, but asserts nothing.
Ethics, if the above analysis is correct, contains no statements, whether true or false, but consists of desires of a certain general kind, namely such as are concerned with the desires of mankind in general - and of gods, angels, and devils, if they exist. Science can discuss the causes of desires, and the means for realizing them, but it cannot contain any genuinely ethical sentences, because it is concerned with what is true or false.
The theory which I have been advocating is a form of the doctrine which is called the "subjectivity" of values. This doctrine consists in maintaining that that, if two men differ about values, there is not a disagreement as to any kind of truth, but a difference of taste. If one man says "oysters are good" and another says "I think they are bad," we recognize that there is nothing to argue about. The theory in question holds that all differences as to values are of this sort, although we do not naturally think them so when we are dealing with matters that seem to us more exalted than oysters. The chief ground for adopting this view is the complete impossibility of finding any arguments to prove that this or that has intrinsic value. If we all agreed, we might hold that we know values by intuition. We cannot prove, to a colour-blind man, that grass is green and not red. But there are various ways of proving to him that he lacks a power of discrimination which most men possess, whereas in the case of values there are no such ways, and disagreements are much more frequent than in the case of colours. Since no way can be even imagined for deciding a difference as to values, the conclusion is forced upon us that the difference is one of tastes, not one as to any objective truth.
The consequences of this doctrine are considerable. In the first place, there can be no such thing as "sin" in any absolute sense; what one man calls "sin" another may call "virtue," and though they may dislike each other on account of this difference, neither can convict the other of intellectual error. Punishment cannot be justified on the ground that the criminal is "wicked," but only on the ground that he has behaved in a way which others wish to discourage. Hell, as a place of punishment for sinners, becomes quite irrational.
In the second place, it is impossible to uphold the way of speaking about values which is common among those who believe in Cosmic Purpose. Their argument is that certain things which have been evolved are "good," and therefore the world must have had a purpose which was ethically admirable. In the language of subjective values, this argument becomes: "Some things in the world are to our liking, and therefore they must have been created by a Being with our tastes, Whom, therefore, we also like, and Who, consequently is good." Now it seems fairly evident that, if creatures having likes and dislikes were to exist at all, they were pretty sure to like some things in their environment, since otherwise they would find life intolerable. Our values have been evolved along with the rest of our constitution, and nothing as to any original purpose can be inferred from the fact that they are what they are.
Those who believe in "objective" values often contend that the view which I have been advocating has immoral consequences. This seems to me to be due to faulty reasoning. There are, as has already been said, certain ethical consequences of the doctrine of subjective values, of which the most important is the rejection of vindictive punishment and the notion of "sin." But the more general consequences which are feared, such at the decay of all sense of moral obligation, are not to be logically deduced. Moral obligation, if it is to influence conduct, must consist not merely of a belief, but of a desire. The desire, I may be told, is the desire to be "good" in a sense which I no longer allow. But when we analyse the desire to be "good" it generally resolves itself into a desire to be approved, or, alternatively, to act so as to bring about certain general consequences which we desire. We have wishes which are not purely personal, and, if we had not, no amount of ethical teaching would influence our conduct except through fear of disapproval. The sort of life that most of us admire is one which is guided by large impersonal desires; now such desires can no doubt be encouraged by example, education, and knowledge, but they can hardly be created by the mere abstract belief that they are good, nor discouraged by an analysis of what is meant by the word "good."
When we contemplate the human race, we may desire that it should be happy, or healthy, or intelligent, or warlike, and so on. Any one of these desires, if it is strong, will produce its own morality; but if we have no such general desires, our conduct, whatever our ethic may be, will only serve social purposes in so far as self-interest and the interests of society are in harmony. It is the business of wise institutions to create such harmony as far as possible, and for the rest, whatever may be our theoretical definition of value, we must depend upon the existence of impersonal desires. When you meet a man with whom you have a fundamental ethical disagreement - for example, if you think that all men count equally, while he selects a class as alone important - you will find yourself no better to cope with him if you believe in objective values than if you do not. In either case, you can only influence his conduct through influencing his desires: if you succeed in that, his ethic will change, and if not, not.
Some people feel that if a general desire, say for the happiness of mankind, has not the sanction of absolute good, it is in some way irrational. This is due to a lingering belief in objective values. A desire cannot, in itself, be either rational or irrational. It may conflict with other desires, and therefore lead to unhappiness; it may rouse opposition in others, and therefore be incapable of gratification. But it cannot be considered "irrational" merely because no reason can be given for feeling it. We may desire A because it is a means to B, but in the end, when we have done with mere means, we must come to something which we desire for no reason, but not on that account "irrationally." All systems of ethics embody the desires of those who advocate them, but this fact is concealed in a mist of words. Our desire are, in fact, more general and less purely selfish than many moralists imagine; if it were not so, no theory of ethics would make moral improvement possible. It is, in fact, not by ethical theory, but by the cultivation of large and generous desires through intelligence, happiness, and freedom from fear, that men can be brought to act more than they do at present in a manner that is consistent with the general happiness of mankind. Whatever our definition of the "Good," and whether we believe it to be subjective or objective, those who do not desire the happiness of mankind will not endeavour to further it, while those who do desire it will do what they can to bring it about.
I conclude that, while it is true that science cannot decide questions of values, that is because they cannot be intellectually decided at all, and lie outside the realm of truth and falsehood. Whatever knowledge is attainable, must be attained by scientific methods; and what science cannot discover, mankind cannot know.