History as past ethics; an introduction to the history of morals

by P. V. N. Myers

Composite moral ideals or types

There is a striking analogy between the different types of moral character and the different types of human beauty. Thus corresponding to the great types of masculine and feminine beauty there are masculine and feminine types of moral excellence. And then, just as the elements of the two chief types of feminine beauty, the blond and the brunette, combine to form a great variety of mixed or composite types, so do the elements of the chief types of goodness blend into many composite types of character.[14]

There is no more instructive chapter in the history of morals than that which has to do with the formation of these composite ethical types, since these are often the most significant results of those great race collisions and comminglings which make up so much of the history of the past; for when races meet and mingle they blend not only their blood but also their consciences. There appears not only a new physical man but also a new moral man.

Thus the fusion of races in Europe has resulted in a great fusion of moralities. The conscience of Europe is a very composite one, including Greek, Roman, Hebraic, Celtic, Gothic, and Slavonic elements. This heterogeneous conscience, so different, for instance, from the comparatively homogeneous conscience of ancient Egypt and of China, has been the most important factor in the life and civilization of the European people. It is largely because Europe has been constantly getting a new conscience that its history has been so disturbed and so progressive, just as it is largely because China has had the same Confucian conscience for two thousand years and more, that her history has been so uneventful and unchanging.

Causes which determine and which modify the moral type

Though every race and every age, since man is by nature a moral being, must have some type or standard of moral goodness, still the cast and content of this type is determined by a great variety of circumstances, such as the stage of intellectual development, the physical environment, social and political institutions, occupation, and speculative and religious ideas.[15]

The stage of intellectual development of a given society determines in general whether the moral standard shall be high or low. Peoples still on the level of savagery must necessarily have a very simple moral code, embracing only a few rudimentary virtues. As a people or race progresses in intelligence and the mental horizon widens, the moral sense becomes clarified and the moral standard comes to embrace new and refined virtues, corresponding to the larger and truer mental life; for, speaking broadly, there is a general coincidence between intellectual and moral growth. To create a new intellectual life is to create a new moral life.[16]

Physical environment is also a potent agency in determining the cast of the moral type. Thus the hot depressing climate and the prodigality of nature in the tropics foster the passive, quietistic virtues; while the harsher and more grudging nature of the temperate regions favors the development of the active, industrial virtues. The strongly contrasted moral types of the peoples of the tropic regions of the earth and those of the temperate lands may without reasonable doubt be ascribed, in part at least, to differences in the climatic and other physical influences to which these peoples have been subjected through long periods of time.

More positively influential in the formation of moral ideas and feelings are social institutions. Thus the place which a whole group of moral qualities that we designate as domestic virtues are assigned in the ethical standard is determined by the place which circumstances may have given the family in the social organism. In ancient Sparta, for example, where certain influences subordinated the family in an unusual degree to the state, the family virtues held a very low place, indeed scarcely any place at all, in the moral ideal; while in China, where certain notions of the relation of the spirits of the dead members of the family to its living members created a remarkable solidarity of the family group, the domestic virtues, and among them preëminently the virtue of filial piety, came to determine the entire cast of the general ideal of goodness.

Government is another potent agency in molding the moral type. Patriarchal monarchy and popular government tend each to nourish a distinct morality, so that we speak of the ethics of monarchy and the ethics of democracy. As time passes, governments, speaking broadly, become constantly more and more ethical in aim and purpose, and hence act more and more dynamically upon the moral evolution. The greatest force making for a truer and higher morality in the world to-day is political democracy.[17]