LITMIR.BIZ

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by destruction of other beings of different kind or of like kind. In social groups formed by compounding and re-compounding primitive hordes, conduct remains imperfectly evolved in proportion as there continue antagonisms between the groups and antagonisms between members of the same group – two traits necessarily associated; since the nature which prompts international aggression prompts aggression of individuals on one another. Hence the limit of evolution can be reached by conduct only in permanently peaceful societies. That perfect adjustment of acts to ends in maintaining individual life and rearing new individuals, which is effected by each without hindering others from effecting like perfect adjustments, is, in its very definition, shown to constitute a kind of conduct that can be approached only as war decreases and dies out.

      A gap in this outline must now be filled up. There remains a further advance not yet even hinted. For beyond so behaving that each achieves his ends without preventing others from achieving their ends, the members of a society may give mutual help in the achievement of ends. And if, either indirectly by industrial co-operation, or directly by volunteered aid, fellow-citizens can make easier for one another the adjustments of acts to ends, then their conduct assumes a still higher phase of evolution; since whatever facilitates the making of adjustments by each, increases the totality of the adjustments made, and serves to render the lives of all more complete.

      § 7. The reader who recalls certain passages in First Principles, in the Principles of Biology, and in the Principles of Psychology, will perceive above a restatement, in another form, of generalizations set forth in those works. Especially will he be reminded of the proposition that Life is "the definite combination of heterogeneous changes, both simultaneous and successive, in correspondence with external co-existences and sequences;" and still more of that abridged and less specific formula, in which Life is said to be "the continuous adjustment of internal relations to external relations."

      The presentation of the facts here made differs from the presentations before made, mainly by ignoring the inner part of the correspondence and attending exclusively to that outer part constituted of visible actions. But the two are in harmony; and the reader who wishes further to prepare himself for dealing with our present topic from the evolution point of view, may advantageously join to the foregoing more special aspect of the phenomena, the more general aspects before delineated.

      After this passing remark, I recur to the main proposition set forth in these two chapters, which has, I think, been fully justified. Guided by the truth that as the conduct with which Ethics deals is part of conduct at large, conduct at large must be generally understood before this part can be specially understood; and guided by the further truth that to understand conduct at large we must understand the evolution of conduct, we have been led to see that Ethics has for its subject-matter that form which universal conduct assumes during the last stages of its evolution. We have also concluded that these last stages in the evolution of conduct are those displayed by the highest type of being, when he is forced, by increase of numbers, to live more and more in presence of his fellows. And there has followed the corollary that conduct gains ethical sanction in proportion as the activities, becoming less and less militant and more and more industrial, are such as do not necessitate mutual injury or hinderance, but consist with, and are furthered by, co-operation and mutual aid.

      These implications of the Evolution-Hypothesis, we shall now see harmonize with the leading moral ideas men have otherwise reached.

      CHAPTER III.

      GOOD AND BAD CONDUCT

      § 8. By comparing its meanings in different connections and observing what they have in common, we learn the essential meaning of a word; and the essential meaning of a word that is variously applied, may best be learned by comparing with one another those applications of it which diverge most widely. Let us thus ascertain what good and bad mean.

      In which cases do we distinguish as good, a knife, a gun, a house? And what trait leads us to speak of a bad umbrella or a bad pair of boots? The characters here predicted by the words good and bad, are not intrinsic characters; for apart from human wants, such things have neither merits nor demerits. We call these articles good or bad according as they are well or ill adapted to achieve prescribed ends. The good knife is one which will cut; the good gun is one which carries far and true; the good house is one which duly yields the shelter, comfort, and accommodation sought for. Conversely, the badness alleged of the umbrella or the pair of boots, refers to their failures in fulfilling the ends of keeping off the rain and comfortably protecting the feet, with due regard to appearances.

      So is it when we pass from inanimate objects to inanimate actions. We call a day bad in which storms prevent us from satisfying certain of our desires. A good season is the expression used when the weather has favored the production of valuable crops.

      If from lifeless things and actions we pass to living ones, we similarly find that these words in their current applications refer to efficient subservience. The goodness or badness of a pointer or a hunter, of a sheep or an ox, ignoring all other attributes of these creatures, refer in the one case to the fitness of their actions for effecting the ends men use them for, and in the other case to the qualities of their flesh as adapting it to support human life.

      And those doings of men which, morally considered, are indifferent, we class as good or bad according to their success or failure. A good jump is a jump which, remoter ends ignored, well achieves the immediate purpose of a jump; and a stroke at billiards is called good when the movements are skillfully adjusted to the requirements. Oppositely, the badness of a walk that is shuffling and an utterance that is indistinct, is alleged because of the relative non-adaptations of the acts to the ends.

      Thus recognizing the meanings of good and bad as otherwise used, we shall understand better their meanings as used in characterizing conduct under its ethical aspects. Here, too, observation shows that we apply them according as the adjustments of acts to ends are, or are not, efficient. This truth is somewhat disguised. The entanglement of social relations is such that men's actions often simultaneously affect the welfares of self, of offspring, and of fellow-citizens. Hence results confusion in judging of actions as good or bad; since actions well fitted to achieve ends of one order, may prevent ends of the other orders from being achieved Nevertheless, when we disentangle the three orders of ends, and consider each separately, it becomes clear that the conduct which achieves each kind of end is regarded as relatively good; and is regarded as relatively bad if it fails to achieve it.

      Take first the primary set of adjustments – those subserving individual life. Apart from approval or disapproval of his ulterior aims, a man who fights is said to make a good defense, if his defense is well adapted for self-preservation; and, the judgments on other aspects of his conduct remaining the same, he brings down on himself an unfavorable verdict, in so far as his immediate acts are concerned, if these are futile. The goodness ascribed to a man of business, as such, is measured by the activity and ability with which he buys and sells to advantage; and may co-exist with a hard treatment of dependents which is reprobated. Though, in repeatedly lending money to a friend who sinks one loan after another, a man is doing that which, considered in itself is held praiseworthy; yet, if he does it to the extent of bringing on his own ruin, he is held blameworthy for a self-sacrifice carried too far. And thus is it with the opinions we express from hour to hour on those acts of people around which bear on their health and personal welfare. "You should not have done that;" is the reproof given to one who crosses the street amid a dangerous rush of vehicles. "You ought to have changed your clothes;" is said to another who has taken cold after getting wet. "You were right to take a receipt;" "you were wrong to invest without advice;" are common criticisms. All such approving and disapproving utterances make the tacit assertion that, other things equal, conduct is right or wrong according as its special acts, well or ill adjusted to special ends, do or do not further the general end of self-preservation.

      These ethical judgments we pass on self-regarding acts are ordinarily little emphasized; partly because the promptings of the self-regarding desires, generally strong enough, do not need moral enforcement, and partly because the promptings of the other-regarding desires, less strong, and often overridden, do need moral enforcement. Hence results a contrast. On turning to that second class of adjustments of acts to ends which subserve the rearing of offspring, we no longer find any obscurity in the application of the words good and bad to

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