LITMIR.BIZ

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from the beginning; and the vital phenomena each organism presents are coming to be understood as connected sets of changes, in parts formed of matters that are affected by certain forces and disengage other forces. So is it with mind. Early ideas concerning thought and feeling ignored everything like cause, save in recognizing those effects of habits which were forced on men's attention and expressed in proverbs; but there are growing up interpretations of thought and feeling as correlates of the actions and reactions of a nervous structure, that is influenced by outer changes and works in the body adapted changes: the implication being that Psychology becomes a science as fast as these relations of phenomena are explained as consequences of ultimate principles. Sociology, too, represented down to recent times only by stray ideas about social organization, scattered through the masses of worthless gossip furnished us by historians, is coming to be recognized by some as also a science; and such adumbrations of it as have from time to time appeared in the shape of empirical generalizations, are now beginning to assume the character of generalizations made coherent by derivation from causes lying in human nature placed under given conditions. Clearly then, Ethics, which is a science dealing with the conduct of associated human beings, regarded under one of its aspects, has to undergo a like transformation; and, at present undeveloped, can be considered a developed science only when it has undergone this transformation.

      A preparation in the simpler sciences is pre-supposed. Ethics has a physical aspect; since it treats of human activities which, in common with all expenditures or energy, conform to the law of the persistence of energy: moral principles must conform to physical necessities. It has a biological aspect; since it concerns certain effects, inner and outer, individual and social, of the vital changes going on in the highest type of animal. It has a psychological aspect; for its subject matter is an aggregate of actions that are prompted by feelings and guided by intelligence. And it has a sociological aspect; for these actions, some of them directly and all of them indirectly, affect associated beings.

      What is the implication? Belonging under one aspect to each of these sciences – physical, biological, psychological, sociological – it can find its ultimate interpretations only in those fundamental truths which are common to all of them. Already we have concluded in a general way that conduct at large, including the conduct Ethics deals with, is to be fully understood only as an aspect of evolving life; and now we are brought to this conclusion in a more special way.

      § 23. Here, then, we have to enter on the consideration of moral phenomena as phenomena of evolution; being forced to do this by finding that they form a part of the aggregate of phenomena which evolution has wrought out. If the entire visible universe has been evolved – if the solar system as a whole, the earth as a part of it, the life in general which the earth bears, as well as that of each individual organism – if the mental phenomena displayed by all creatures, up to the highest, in common with the phenomena presented by aggregates of these highest – if one and all conform to the laws of evolution; then the necessary implication is that those phenomena of conduct in these highest creatures with which Morality is concerned, also conform.

      The preceding volumes have prepared the way for dealing with morals as thus conceived. Utilizing the conclusions they contain, let us now observe what data are furnished by these. We will take in succession – the physical view, the biological view, the psychological view, and the sociological view.

      CHAPTER V.

      THE PHYSICAL VIEW

      § 24. Every moment we pass instantly from men's perceived actions to the motives implied by them; and so are led to formulate these actions in mental terms rather than in bodily terms. Thoughts and feelings are referred to when we speak of any one's deeds with praise or blame; not those outer manifestations which reveal the thoughts and feelings. Hence we become oblivious of the truth that conduct as actually experienced consists of changes recognized by touch, sight and hearing.

      This habit of contemplating only the psychical face of conduct, is so confirmed that an effort is required to contemplate only the physical face. Undeniable as it is that another's behavior to us is made up of movements of his body and limbs, of his facial muscles, and of his vocal apparatus, it yet seems paradoxical to say that these are the only elements of conduct really known by us, while the elements of conduct which we exclusively think of as constituting it, are not known but inferred.

      Here, however, ignoring for the time being the inferred elements in conduct, we have to deal with the perceived elements – we have to observe its traits considered as a set of combined motions. Taking the evolution point of view, and remembering that while an aggregate evolves, not only the matter composing it, but also the motion of that matter, passes from an indefinite incoherent homogeneity to a definite coherent heterogeneity, we have now to ask whether conduct as it rises to its higher forms, displays in increasing degrees these characters; and whether it does not display them in the greatest degree when it reaches that highest form which we call moral.

      § 25. It will be convenient to deal first with the trait of increasing coherence. The conduct of lowly-organized creatures is broadly contrasted with the conduct of highly-organized creatures in having its successive portions feebly connected. The random movements which animalcule makes have severally no reference to movements made a moment before; nor do they affect in specific ways the movements made immediately after. To-day's wanderings of a fish in search of food, though perhaps showing by their adjustments to catching different kinds of prey at different hours, a slightly-determined order, are unrelated to the wanderings of yesterday and to-morrow. But such more developed creatures as birds, show us in the building of nests, the sitting on eggs, the rearing of chicks, and the aiding of them after they fly, sets of motions which form a dependent series, extending over a considerable period. And on observing the complexity of the acts performed in fetching and fixing the fibres of the nest or in catching and bringing to the young each portion of food, we discover in the combined motions, lateral cohesion as well as longitudinal cohesion.

      Man, even in his lowest state, displays in his conduct far more coherent combinations of motions. By the elaborate manipulations gone through in making weapons that are to serve for the chase next year, or in building canoes and wigwams for permanent uses – by acts of aggression and defense which are connected with injuries long since received or committed, the savage exhibits an aggregate of motions which, in some of its parts, holds together over great periods. Moreover, if we consider the many movements implied by the transactions of each day, in the wood, on the water, in the camp, in the family, we see that this coherent aggregate of movements is composed of many minor aggregates that are severally coherent within themselves and with one another.

      In civilized man this trait of developed conduct becomes more conspicuous still. Be his business what it may, its processes involve relatively numerous dependent motions; and day by day it is so carried on as to show connections between present motions and motions long gone by, as well as motions anticipated in the distant future. Besides the many doings, related to one another, which the farmer goes through in looking after his cattle, directing his laborers, keeping an eye on his dairy, buying his implements, selling his produce, etc., the business of getting his lease involves numerous combined movements on which the movements of subsequent years depend; and in manuring his fields with a view to larger returns, or putting down drains with the like motive, he is performing acts which are parts of a coherent combination relatively extensive. That the like holds of the shopkeeper, manufacturer, banker, is manifest; and this increased coherence of conduct among the civilized will strike us even more when we remember how its parts are often continued in a connected arrangement through life, for the purpose of making a fortune, founding a family, gaining a seat in Parliament.

      Now mark that a greater coherence among its component motions broadly distinguishes the conduct we call moral from the conduct we call immoral. The application of the word dissolute to the last, and of the word self-restrained to the first, implies this – implies that conduct of the lower kind, constituted of disorderly acts, has its parts relatively loose in their relations with one another; while conduct of the higher kind, habitually following a fixed order, so gains a characteristic unity and coherence. In proportion as the conduct is what we call moral, it exhibits comparatively settled connections between antecedents and consequents; for the doing right implies that under given conditions the combined motions constituting conduct will follow in a way that can be specified. Contrariwise,

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