A Handbook of Ethical Theory

by George Stuart Fullerton

91. VARIETIES OF INTUITIONISM.—Forms of intuitionism have been conveniently classified as Perceptional, Dogmatic and Philosophical. [Footnote: SIDGWICK, The Methods of Ethics, Book I, chapter viii, Sec 4.] To this nomenclature it may be objected that the term "dogmatic" carries with it a certain flavor of disapprobation, and predisposes one to the assumption of a critical attitude, while the term "philosophical" has the reverse suggestion, and smacks of special pleading. While admitting that there is something in the objection, I retain the convenient terms, merely warning the reader to be on his guard.

(1) Perceptional Intuitionism falls back upon the analogy of perception in general. I seem to perceive by direct inspection that my blotter is green, and that my penholder is longer than my pencil. I do not seek for evidence; I do not have recourse to any chain of reasonings to establish the fact. And I am concerned here with facts, not with some general proposition applicable to many facts. Even so, I may maintain that, in specific situations, the rightness or wrongness of given courses of action may be perceived immediately.

He who accepts the spontaneous deliverances of his conscience, when confronted with the necessity of making a decision, as revelations of moral truth, may be called a perceptional intuitionist. The deliverances must, however, be spontaneous and immediate, not the result of reasoning. If a man reasons, if he falls back upon general considerations, if he looks into the future and weighs the consequences of his act, and, as a result, decides what he ought to do, he is no longer a perceptional intuitionist.

The perceptional intuitionist, consistently and unreservedly such, is rather an ideal construction than an actually existing person. Most men, on certain occasions, are inclined to say, "I feel this to be right, and will do it, although I cannot support my decision by giving reasons." Many men are, at times, tempted to maintain that a given course of action is evidently right and should be followed irrespective of consequences. But this is not the habitual attitude even of men very little gifted with reflection, and it is highly unsatisfactory to those who have the habit of thinking.

Primitive man supports his decisions by an appeal to custom. Civilized man turns to custom, to law, or to general principles of some sort, which he accepts as authoritative, and which he regards as having a bearing upon the particular instance in question. That individual decisions should be capable of some sort of justification by the adduction of a reason or reasons is generally admitted. No sane man would maintain the general proposition that the consequences of acts should be wholly disregarded in determining whether they are or are not desirable.

(2) Thus, Perceptional Intuitionism gives place to what has been called Dogmatic Intuitionism—to the doctrine that certain general moral rules can be immediately perceived to be valid. The application of such general rules to particular instances implies discrimination and the use of reason.

Here decisions are not wholly unsupported. Reasons may be asked for and given. In answer to the question: Why should I say this or that? it may be said: Because the law of veracity demands it. In answer to the question: Why should I act thus? it may be said: Because it is just, or is in accordance with the dictates of benevolence. The general rule is accepted as intuitively evident, but it is incumbent upon the individual to use his judgment in determining what may properly fall under the general rule.

But there are rules and rules. It is not easy to draw a sharp line between Perceptional Intuitionism and Dogmatic, just as it is not easy in other fields to distinguish sharply between knowledge given directly in perception, and knowledge in which more or less conscious processes of inference play a part. Do I perceive the man whom I see, when I look into a mirror, to be behind the mirror or in front of it? Do I perceive the whereabouts of the coach which I hear rattling by my window, or does reasoning play its part in giving me information? And if I follow my conscience in not withholding from the cabman the small customary fee in addition to his fare, am I prompted by an unreasoned perception of the rightness of my act, or am I influenced by general considerations—the thought of what is customary, the belief that gratuities should not be withheld where services of a certain kind are rendered, etc.?

Even so, it is difficult to draw a sharp line between Dogmatic Intuitionists and Philosophical, or to regard Dogmatic Intuitionists as a clearly defined class of any sort. A man may accept it as self-evident that a waiter should receive ten per cent of the amount of his bill; a woman may find it obviously proper that an old lady should wear purple. Those little given to reflection may accept such maxims as these without attempting to justify them by falling back upon any more general rule. We all find about us human beings who have their minds stored with a multitude of maxims not greatly different from those adduced, and who find them serviceable in guiding their actions. But thoughtful men can scarcely be content with such a modicum of reason, and they distinguish between ultimate principles and minor maxims which stand in need of justification by their reference to principles.

The intuitional moralists by profession draw this distinction. We find them setting forth as ultimate a limited number of ethical principles of a high degree of generality. It is obvious that, the more general the principle, the more room for conscious reasoning in its interpretation and application. The man to whom it appears as in the nature of things suitable that the waiter should receive his ten per cent is relieved from many perplexities which may beset the man who feels assured only of the general truth that it is right to be benevolent.