114. TRANSFIGURED UTILITARIANISM.—It is possible to hold to a utilitarianism more circumspect and less startling than Bentham's. It is possible, while maintaining that pleasure is the only thing that an experienced and reasonable being can regard as ultimately desirable, to maintain at the same time that it is rash for any man to attempt to seek his own happiness, or to strive to promote the general happiness, without taking into very careful consideration the instincts and impulses of man and the nature of the social organization which has resulted from man's being what he is. One may argue that the experience of the race is, as a rule, a safer guide than the independent judgment of the individual; and that, in the secular endeavor to compass the general happiness, it has discovered the paths to that goal which may most successfully be followed. Thus, one may distrust Utopian schemes, recognizing the significance of custom, law, traditional moral maxims, and public opinion, and yet remain a utilitarian.
But he who does this must still answer the preceding objections. He must prove: (1) That pleasure is the only thing ultimately desirable; (2) that each is under obligation to promote the pleasure of all; (3) that its mere conduciveness to the production of a preponderance of pleasure makes an action right, even though the pleasure be a malicious one, as in the illustration above given.
Still, his doctrine has become less startling, and he has moved in the direction of a greater harmony with the moral judgments of men generally. The conduct he recommends need not, as a rule, differ greatly from that recognized as right by moralists of quite different schools.
Such a utilitarian may easily pass over to a form of doctrine which is not utilitarian at all. Thus, Sidgwick asks whether there is a measurable quality of feeling expressed by the word "pleasure," which is independent of its relation to volition, and strictly undefinable from its simplicity—"like the quality of feeling expressed by 'sweet,' of which also we are conscious in varying degrees of intensity;" and he answers: "For my own part, when the term (pleasure) is used in the more extended sense which I have adopted, to include the most refined and subtle intellectual and emotional gratifications, no less than the coarser and more definite sensual enjoyments, I can find no common quality in the feelings so designated except some relation to desire or volition." [Footnote: The Methods of Ethics, Book II, chapter ii, Sec 2, 4th Edition. SIDGWICK never appreciably modified this opinion, which is most clearly expressed in the Edition quoted.]
When we seek, then, to "give pleasure," are we doing nothing else than giving recognition to the desire and will of our neighbor? What has become of the Greatest Happiness Principle? Has it not dissolved into the doctrine of the Real Social Will?
CHAPTER XXVI
NATURE, PERFECTION, SELF-REALIZATION
I. NATURE
115. HUMAN NATURE AS ACCEPTED STANDARD.—The three doctrines, that the norm of moral action is to follow nature, that it is to aim at the attainment of perfection, and that it is the realization of one's capabilities, have much in common. They may conveniently be treated in the same chapter.
Early in the history of the ethics we find the moralist preaching that it is the duty of man to follow nature, and branding vice as unnatural and, hence, to be abhorred.