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the thong of the helmet by which his enemy was dragging him. But daily, without surprise, we hear men who describe themselves as saved from shipwreck by "divine interposition," who speak of having "providentially" missed a train which met with a fatal disaster, and who called it a "mercy" to have escaped injury from a falling chimney-pot – men who, in such cases, recognize physical causation no more than do the uncivilized or semi-civilized. The Veddah who thinks that failure to hit an animal with his arrow resulted from inadequate invocation of an ancestral spirit, and the Christian priest who says prayers over a sick man in the expectation that the course of his disease will so be stayed, differ only in respect of the agent from whom they expect supernatural aid and the phenomena to be altered by him: the necessary relations among causes and effects are tacitly ignored by the last as much as by the first. Deficient belief in causation is, indeed, exemplified even in those whose discipline has been specially fitted to generate this belief – even in men of science. For a generation after geologists had become uniformitarians in Geology, they remained catastrophists in Biology: while recognizing none but natural agencies in the genesis of the earth's crust, they ascribed to supernatural agency the genesis of the organisms on its surface. Nay more – among those who are convinced that living things in general have been evolved by the continued interaction of forces everywhere operating, there are some who make an exception of man; or who, if they admit that his body has been evolved in the same manner as the bodies of other creatures, allege that his mind has been not evolved but specially created. If, then, universal and necessary causation is only now approaching full recognition, even by those whose investigations are daily re-illustrating it, we may expect to find it very little recognized among men at large, whose culture has not been calculated to impress them with it; and we may expect to find it least recognized by them in respect of those classes of phenomena amid which, in consequence of their complexity, causation is most difficult to trace – the psychical, the social, the moral.

      Why do I here make these reflections on what seems an irrelevant subject? I do it because on studying the various ethical theories I am struck with the fact that they are all characterized either by entire absence of the idea of causation, or by inadequate presence of it. Whether theological, political, intuitional, or utilitarian, they all display, if not in the same degree, still, each in a large degree, the defects which result from this lack. We will consider them in the order named.

      § 18. The school of morals properly to be considered as the still extant representative of the most ancient school, is that which recognizes no other rule of conduct than the alleged will of God. It originates with the savage whose only restraint beyond fear of his fellow man, is fear of an ancestral spirit; and whose notion of moral duty as distinguished from his notion of social prudence, arises from this fear. Here the ethical doctrine and the religious doctrine are identical – have in no degree differentiated.

      This primitive form of ethical doctrine, changed only by the gradual dying out of multitudinous minor supernatural agents and accompanying development of one universal supernatural agent, survives in great strength down to our own day. Religious creeds, established and dissenting, all embody the belief that right and wrong are right and wrong simply in virtue of divine enactment. And this tacit assumption has passed from systems of theology into systems of morality; or rather let us say that moral systems in early stages of development, little differentiated from the accompanying theological systems, have participated in this assumption. We see this in the works of the Stoics, as well as in the works of certain Christian moralists. Among recent ones I may instance the Essays on the Principles of Morality, by Jonathan Dymond, a Quaker, which makes "the authority of the Deity the sole ground of duty, and His communicated will the only ultimate standard of right and wrong." Nor is it by writers belonging to so relatively unphilosophical a sect only that this view is held; it is held with a difference by writers belonging to sects contrariwise distinguished. For these assert that in the absence of belief in a deity, there would be no moral guidance; and this amounts to asserting that moral truths have no other origin than the will of God, which, if not considered as revealed in sacred writings, must be considered as revealed in conscience.

      This assumption, when examined, proves to be suicidal. If there are no other origins for right and wrong than this enunciated or intuited divine will, then, as alleged, were there no knowledge of the divine will, the acts now known as wrong would not be known as wrong. But if men did not know such acts to be wrong because contrary to the divine will, and so, in committing them, did not offend by disobedience; and, if they could not otherwise know them to be wrong, then they might commit them indifferently with the acts now classed as right: the results, practically considered, would be the same. In so far as secular matters are concerned, there would be no difference between the two; for to say that in the affairs of life any evils would arise from continuing to do the acts called wrong, and ceasing to do the acts called right, is to say that these produce in themselves certain mischievous consequences and certain beneficial consequences; which is to say there is another source for moral rules than the revealed or inferred divine will: they may be established by induction from these observed consequences.

      From this implication I see no escape. It must be either admitted or denied that the acts called good and the acts called bad, naturally conduce, the one to human well-being and the other to human ill-being. Is it admitted? Then the admission amounts to an assertion that the conduciveness is shown by experience; and this involves abandonment of the doctrine that there is no origin for morals apart from divine injunctions. Is it denied that acts classed as good and bad differ in their effect? Then it is tacitly affirmed that human affairs would go on just as well in ignorance of the distinction; and the alleged need for commandments from God disappears.

      And here we see how entirely wanting is the conception of cause. This notion that such and such actions are made respectively good and bad simply by divine injunction, is tantamount to the notion that such and such actions have not in the nature of things such and such kinds of effects. If there is not an unconsciousness of causation there is an ignoring of it.

      § 19. Following Plato and Aristotle, who make State enactments the sources of right and wrong; and following Hobbes, who holds that there can be neither justice nor injustice till a regularly constituted coercive power exists to issue and enforce commands; not a few modern thinkers hold that there is no other origin for good and bad in conduct than law. And this implies the belief that moral obligation originates with acts of parliament, and can be changed this way or that way by majorities. They ridicule the idea that men have any natural rights, and allege that rights are wholly results of convention: the necessary implication being that duties are so too. Before considering whether this theory coheres with outside truths, let us observe how far it is coherent within itself.

      In pursuance of his argument that rights and duties originate with established social arrangements, Hobbes says:

      "Where no covenant hath proceeded, there hath no right been transferred, and every man has a right to everything; and consequently, no action can be unjust. But when a covenant is made, then to break it is unjust; and the definitions of injustice is no other than the not performance of covenant. And whatsoever is not unjust, is just. Therefore, before the names of just and unjust can have place, there must be some coercive power to compel men equally to the performance of their covenants, by the terror of some punishment greater than the benefit they expect by the breach of their covenant."1

      In this paragraph the essential propositions are: justice is fulfillment of covenant; fulfillment of covenant implies a power of enforcing it: "just and unjust can have no place" unless men are compelled to perform their covenants. But this is to say that men cannot perform their covenants without compulsion. Grant that justice is performance of covenant. Now suppose it to be performed voluntarily: there is justice. In such case, however, there is justice in the absence of coercion; which is contrary to the hypothesis. The only conceivable rejoinder is an absurd one – voluntary performance of covenant is impossible. Assert this, and the doctrine that right and wrong come into existence with the establishment of sovereignty is defensible. Decline to assert it, and the doctrine vanishes.

      From inner incongruities pass now to outer ones. The justification for his doctrine of absolute civil authority as the source of rules of conduct, Hobbes seeks in the miseries entailed by the chronic war between man and man

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