Similarly, then, is it with the relation between absolute morality, or the law of perfect right in human conduct, and relative morality which, recognizing wrong in human conduct, has to decide in what way the wrong deviates from the right, and how the right is to be most nearly approached. When, formulating normal conduct in an ideal society, we have reached a science of absolute ethics, we have simultaneously reached a science which, when used to interpret the phenomena of real societies in their transitional states, full of the miseries due to non-adaptation (which we may call pathological states) enables us to form approximately true conclusions respecting the natures of the abnormalities, and the courses which tend most in the direction of the normal.
§ 106. And now let it be observed that the conception of ethics thus set forth, strange as many will think it, is one which really lies latent in the beliefs of moralists at large. Though not definitely acknowledged it is vaguely implied in many of their propositions.
From early times downward we find in ethical speculations, references to the ideal man, his acts, his feelings, his judgments. Well-doing is conceived by Socrates as the doing of "the best man," who, "as a husbandman, performs well the duties of husbandry; as a surgeon, the duties of the medical art; in political life, his duty toward the commonwealth." Plato, in Minos, as a standard to which State law should conform, "postulates the decision of some ideal wise man," and in Laches the wise man's knowledge of good and evil is supposed to furnish the standard: disregarding "the maxims of the existing society" as unscientific, Plato regards as the proper guide, that "Idea of the Good which only a philosopher can ascend to." Aristotle (Eth. Bk. iii. ch. 4), making the decisions of the good man the standard, says: "For the good man judges everything rightly, and in every case the truth appears so to him.... And, perhaps, the principal difference between the good and the bad man is that the good man sees the truth in every case, since he is, as it were, the rule and measure of it." The Stoics, too, conceived of "complete rectitude of action" as that "which none could achieve except the wise man"—the ideal man. And Epicurus had an ideal standard. He held the virtuous state to be "a tranquil, undisturbed, innocuous, non-competitive fruition, which approached most nearly to the perfect happiness of the gods," who "neither suffered vexation in themselves nor caused vexation to others."[L]
If, in modern times, influenced by theological dogmas concerning the fall and human sinfulness, and by a theory of obligation derived from the current creed, moralists have less frequently referred to an ideal, yet references are traceable. We see one in the dictum of Kant—"Act according to the maxim only, which you can wish, at the same time, to become a universal law." For this implies the thought of a society in which the maxim is acted upon by all and universal benefit recognized as the effect: there is a conception of ideal conduct under ideal conditions. And though Mr. Sidgwick, in the quotation above made from him, implies that Ethics is concerned with man as he is, rather than with man as he should be; yet, in elsewhere speaking of Ethics as dealing with conduct as it should be, rather than with conduct as it is, he postulates ideal conduct and indirectly the ideal man. On his first page, speaking of Ethics along with Jurisprudence and Politics, he says that they are distinguished "by the characteristic that they attempt to determine not the actual but the ideal—what ought to exist, not what does exist."
It requires only that these various conceptions of an ideal conduct, and of an ideal humanity, should be made consistent and definite, to bring them into agreement with the conception above set forth. At present such conceptions are habitually vague. The ideal man having been conceived in terms of the current morality, is thereupon erected into a moral standard by which the goodness of actions may be judged; and the reasoning becomes circular. To make the ideal man serve as a standard, he has to be defined in terms of the conditions which his nature fulfills—in terms of those objective requirements which must be met before conduct can be right; and the common defect of these conceptions of the ideal man is that they suppose him out of relation to such conditions.
All the above references to him, direct or indirect, imply that the ideal man is supposed to live and act under existing social conditions. The tacit inquiry is, not what his actions would be under circumstances altogether changed, but what they would be under present circumstances. And this inquiry is futile for two reasons. The co-existence of a perfect man and an imperfect society is impossible; and could the two co-exist, the resulting conduct would not furnish the ethical standard sought.
In the first place, given the laws of life as they are, and a man of ideal nature cannot be produced in a society consisting of men having natures remote from the ideal. As well might we expect a child of English type to be borne among Negroes, as expect that among the organically immoral, one who is organically moral will arise. Unless it be denied that character results from inherited structure, it must be admitted that since, in any society, each individual descends from a stock which, traced back a few generations, ramifies everywhere through the society, and participates in its average nature, there must, notwithstanding marked individual diversities, be preserved such community as prevents any one from reaching an ideal form while the rest remain far below it.
In the second place, ideal conduct such as ethical theory is concerned with, is not possible for the ideal man in the midst of men otherwise constituted. An absolutely just or perfectly sympathetic person, could not live and act according to his nature in a tribe of cannibals. Among people who are treacherous and utterly without scruple, entire truthfulness and openness must bring ruin. If all around recognize only the law of the strongest, one whose nature will not allow him to inflict pain on others, must go to the wall, There requires a certain congruity between the conduct of each member of a society and other's conduct. A mode of action entirely alien to the prevailing modes of action cannot be successfully persisted in—must eventuate in death of self, or posterity, or both.
Hence it is manifest that we must consider the ideal man as existing in the ideal social state. On the evolution hypothesis, the two presuppose one another; and only when they co-exist can there exist that ideal conduct which Absolute Ethics has to formulate, and which Relative Ethics has to take as the standard by which to estimate divergencies from right, or degrees of wrong.