5. Social Ethics: the New Social Conscience
(a) As manifested in the history of the African slave trade
By the phrase “social conscience,” as we shall use it here, we mean those ethical feelings and judgments which cover the relations of master and slave and the relations of society to its unfortunate and erring members.
In the entire history of the moral evolution of humanity there is no chapter which reveals so plainly the upward trend of the ethical movement in civilization as that which tells the story of the beginnings and the final suppression of the African slave trade, and of the rise and fall of the institution of negro slavery among Christian peoples.[753] Restricting our survey for the moment to the slave trade as distinct from slavery, the amazing fact which meets us here at the outset is that until late in the modern period the peoples of Western Christendom had practically no conscience whatsoever in regard to the African slave trade, and this notwithstanding that the conscience of the age was in many other matters true and sensitive. The whole subject lay practically outside the realm of morals. The slave trade was looked upon as a perfectly legitimate business.[754] Practically no one thought it wrong to go to Africa, kidnap or purchase a shipload of the natives, bring them in stifling holds—where sometimes half the unhappy victims died on the passage—to the West Indies or to the Spanish and English mainland of the Americas and sell them as slaves.[755] What little opposition to the traffic existed, arose in general from other than feelings of moral disapproval.[756]
The movement for the abolition of the trade constitutes an important phase of the social and moral life, particularly of England and of the English colonies in America, during the latter part of the eighteenth century and the earlier part of the nineteenth. In England the wave of humanitarian feeling which swept away the obstacles set in the way of the abolition of the traffic by selfish interests was raised by the great religious revival led by Whitefield and the Wesleys. The leaders of the reform were Thomas Clarkson and William Wilberforce. After twenty years of agitation a bill was passed abolishing the trade (1807). This marked as great a moral victory as ever was won in the English Parliament, for it was the aroused moral sentiment of the nation which was the main force that carried the reform measure through the Houses.
In America there had arisen among the Quakers of Pennsylvania, even before the Revolution, a protest against the trade on purely moral grounds. By the time the Federal Convention met in 1787 sufficient sentiment had been developed in the matter to secure the adoption of a provision in the Constitution to the effect that the importation of slaves should cease in 1808. From that year on, the slave trade, as distinct from slavery, was under the ban both of the law and of the public conscience; but it continued to be carried on clandestinely until the Civil War.
(b) As manifested in the antislavery movement
Even before the consummation of the movement for the suppression of the negro slave trade there had sprung up an agitation for the suppression of the negro-slave system itself. England abolished slavery in her colonies in 1833, paying £20,000,000 for the emancipation of 800,000 slaves in her West India possessions. In the United States there was very little antislavery feeling prior to 1830.[757] At that time the great majority of the peoples of the Northern as well as of the Southern states, if they did not look upon negro slavery as wholly proper and right, at least regarded as reprehensible any interference with the institution where established. Even the Church in general denounced the abolitionists as infidels and pronounced their conduct fanatical and wicked.[758] But notwithstanding this opposition the abolition movement and the movement for the restriction of slavery to the states where already established gained impetus steadily, and the heated debate led up quickly to the Civil War.
The most significant thing in that passage of our history is not the revolt of the South, but the revolt of the conscience of the North. Had there been no moral revolt in the North, there would have been no slaveholders’ revolt in the South.
The development of moral feeling respecting the wrongfulness of slavery did not cease with the emancipation of the slaves as a result of the Civil War. Indeed, with the reform an accomplished fact, the clarification of the moral sense of the people has gone on uninterruptedly until a gulf has come to separate the present-day conscience of the great majority of the instructed and thinking classes in both sections of the Union from the conscience of the same classes one or two generations ago.