A Review of the Systems of Ethics Founded on the Theory of Evolution

by Cora May Williams

The question, Is life worth living? involves two: (1) Is it actually preferable to the creature who lives it? (2) Can any life be said to have a real value; is any life subjectively, is any objectively, preferable? The answer to the first question is the fact of life, for the mysterious instinct of self-preservation called in to account for the continuance of existence is one of the elements to be considered in the problem, cannot be excluded. It is true that only certain kinds of life are preferable, but the very meaning of the principle of selection is the securing of the life that is worth living.

Having arrived at this answer, we can no longer compare existence and non-existence in respect to preferability, and the second problem presents itself to us as the question as to what existence is of value. The answer is the moral life, goodness, as including all the activities of character.

The moral end has sometimes been defined as social vitality. Vitality is, in strictness, the energy to live, and has two aspects. It is (1) the force which keeps a creature alive, or (2) the force which keeps it well. As implying the keeping up of vital functions, the notion of continued existence represents the end, but represents it in its lowest aspect, its least and poorest significance, and is an insufficient description; for not existence can be the end, but existence of a certain sort. "Existence, in fact, is an abstraction to which nothing corresponds in experience: nothing exists except upon certain terms. Given the type, the end of the creature is to continue the existence of that type; but continuance of existence is nothing more nor less than the performance of those functions which constitute the type of life in question: it is not separated from those functions as something which they subserve." If the functions in man or animal are said to be determined by the need of maintaining his existence, it may be answered that his existence is these functions. In this sense of continued existence as the repetition of vital functions in their order, it is true, but only secondarily true, that the end is to preserve life. But the doctrine of evolution implies much more than such preservation. It means the victorious continuance of life. But because a type is victorious, we cannot infer that the end of the type is to maintain its victorious existence in the sense of aiming at victory. To do this is to read into the end a theory of how the type came into existence. The end of a type is to act according to the type; the victory over rivals affords the opportunity of this. The preservation of existence is a condition of the end, not the end itself; to regard it as such is to confuse cause with effect.

Vitality as health, on the other hand, implies the equilibrium which constitutes good conduct good. It must, however, "be observed that health is not a further specification or a limitation of continued life, but is coëxtensive with it."

But health, as applied to morals, is a metaphorical term. Morality does not consist in mere physical vitality; on the contrary, some sacrifice of such vitality may be necessary, the perfect physical vitality may be inconsistent with the development of higher and finer mental functions. "With this proviso, vitality as health is simply another name for the character of good conduct which wins it the title of good."

There is often a distinction made between virtue and duty, the former word seeming to include the latter and go beyond it. However, it is not only virtuous to do one's duty, but it is also the duty of the individual to do his best. In fact, the two, virtue and duty, are coëxtensive, the term "virtue" describing conduct by the quality of the agent's mind, the term "duty" by the nature of the act performed. Nevertheless, there are actions to which it is more natural to apply the term "virtue," "duty" being colored by legal implications. In the legal sense, duty fixes, not the highest line of conduct, but the lowest limit, beneath which conduct must not fall. Virtue, as contrasted with duty in the legal sense, seems to be coëxtensive with merit. Negative merit, however, where a man is good in spite of some great disadvantage, does not make an act virtuous in distinction from dutiful conduct. It is the duty of a man with a passion for drink to repress it; but we do not term his performance virtuous, though it may be meritorious. Merit, that is, implies a scale within the range of good acts themselves. Virtue and duty coincide, however, only so long as the moral value of actions are considered. For we distinguish two different classes of virtues, or two senses of the word "virtue," corresponding to the distinction of ethical and pathological, the pathological virtues being certain gifts of emotion or sentiment, which are sometimes thought to make action more virtuous, but do not alter its real character. "Thus, for example, the virtue of benevolence may be thought imperfect without kindly feeling, though a man may be benevolent without any such spontaneous movement. Chastity, again, may in some natures be accompanied by, and flow from, a delicacy of feeling which makes all unlawful suggestions impossible. Now, if these emotions were necessary to their respective virtues, we should have to admit that duty was less than virtue. But we must maintain that they are excellences which do not alter the moral character of conduct, and may be absent altogether and leave the agent as virtuous as if they were present. Some persons, indeed, would say that there was less virtue in characters which possessed these emotional endowments.... In themselves, they are not virtues in the ethical sense, but only 'add a lustre' to habits of will. They may even be ineffectual, as often happens with very good-natured persons, or they may be positively bad. Courage, for instance, we admire even in a villain. We may conclude, then, that these excellences of disposition are only valuable in so far as they are helps to virtue, and we praise the brave villain on account of a quality which is of the utmost importance for actual goodness. They enter into our ideal of the perfect or complete character, though, if we estimate our ideal of perfection, we shall find, I think, that we attach less value to them when they are native than when they have been produced by a constant discipline."

It might seem, then, that we could classify duties under virtues. To a considerable extent such a classification is possible. But it must be imperfect, because there are duties—for example, filial duty, or the duty of casting one's vote in a political contest—which do not correspond to any general head of virtue, or may be ranked under several heads: and again, we may rank along with virtues which stand for duties qualities of conduct which do not correspond to duties in the same sense; as, for instance, in a list of heads of duties, wisdom and self-control. The enumeration mixes up two classifications, in the one of which we group observances together under certain heads, in the other of which we enumerate certain elements of good action in general, certain aspects which every good action presents, and we exhibit them as qualities in the agent's mind. The two classifications are combined in the ancient description of morality under the heads of wisdom, courage, temperance, and justice. The better classification is by moral institutions, where the moral life is already mapped out for us into its different parts. Such a scheme of classification will consider (a) the Individual, (b) the Family, (c) the Society, (d) the State; the fourth division including international duties, the third not being necessarily limited to a particular society, but extending to all mankind.

Dynamical Analysis—Moral Growth and Progress

The previous description of morality supposes it to be stationary, and is like a section taken across the path of morality at any one time. It gives us no idea of the process and progress of morality. We have yet to show how the moral order is produced, and to examine the meaning and the law of moral progress.

As the moral organism may be compared to a species of which the various moral individuals are the members, so the moral ideal may be regarded as a species of which the various ideals in the minds of good men are the different individuals. We should thus expect to find the origin and growth of morality analogous to or, more strictly speaking, identical with, the growth of natural species.