of a moral law; for there is neither freedom nor an objective moral authority. The single man is but the product of a certain sum and mixture of powers of nature, acting of necessity, which may with him turn out fortunately or unfortunately. If, on the other hand, man is morally perverted, society may defend itself against his perversity; wisdom may try to convince him of the bad consequences of his perversity for himself and society; the effect of his perversity may make him sensible of the bad consequences of his actions: but there is no other objectively valid corrective of his perversity. If he is successful in his immoral action, and if he silences his conscience, this voice of the unobserved higher instinct in favor of the preferred lower—which unfortunately, as is well known, succeeds oftenest and most easily in the case of those whose perversity has become the most habitual, and in whom another grouping of instincts would be most desirable—then the whole affair is settled, and he is absolved. Let us be understood correctly. We do not say that all advocates of mechanical or monistic ethics draw these conclusions in reality; we know very well that many a man is better than his system; but it seems to us inevitable that the logical pursuit of that naturalistic principle leads to this dissolution of all solid fundamentals of moral principles, and that it is but an inconsequence, certainly worthy of honor and of notice, if all the advocates of naturalism do not profess this dissolution of all moral principles with the same cynic frankness that is shown by many of their partisans.
We do not say too much, when we charge ethical naturalism with dissolution of all moral principles. Let
us examine them, for a moment, according to the old but still fundamental division into duty, virtue, and highest good.
According to the principles of that ethical naturalism, there can be no duty at all, no objective moral law, binding absolutely and in general. The motives of action are either the strongest and most durable instincts, or, in case of high culture, conventional agreement of that which benefits society. In the one as well as in the other case, when the duty is neglected, the appeal is not made to something absolutely objective and binding, but either to the highest instinct (and to this every individual has the right to answer with a Quod nego), or to agreement and custom; and as to this, every individual has the right to make his reformatory or revolutionary attempt at change—of course only upon the condition that his attempt is successful, and that it stands proof.
Relatively it is easiest for ethical naturalism to establish a principle of virtue, inasmuch as we have to look upon virtue as the principle of individual perfection, and inasmuch as even naturalism, by means of the indestructible impulse of man to attain moral ideas, can postulate an ideal of human action. But on closer examination even the naturalistic idea of virtue vanishes under our hands. Virtue, as individual morality, is constituted of the factors of duty and of the highest good, which form the motives of virtuous action. Now a system of morality which, as we have seen, is entirely wanting in an objective solid principle of duty as the motive of action, and which likewise, as we shall see immediately, is wanting in an objectively established highest good as the end of action, cannot possibly
produce any other idea of virtue than an abstract formal one. In ethical naturalism, even this form is subject to change. For, according to this system, not only the motive and end but also the form of moral action depend on that which in every circle of society and at every time proves to be the most successful form. It is the proof of success or failure which gives this form a certain traditional authority and a relative solidity—but only a relative one, and only until it is displaced by a still more successful form.
That, finally, ethical naturalism is also wanting in an objective end of moral action, in the idea and meaning of the highest good, is indeed not denied by naturalism itself. It is true it speaks with predilection of the idea of species, which man is to represent and to realize, and in that respect we can say that the highest good of naturalistic ethologists is the species or the idea of species.[[11]] But the idea of species is only the empty vessel which first becomes valuable by reason of its contents. Now, if we ask ethical naturalism the properties with which that idea of species is to be endowed, it certainly mentions properties, but those which are too rich; namely, it mentions the idea of all that is good in human life and the forms of human life, in concreto, the whole sum of all the conditions and acquisitions of the culture of mankind, art, nature, and science: the comprehensive idea of these acquisitions, the enjoyment of them, the work at them, is the highest good. Now, since no human individual can enjoy them all and work at them all at the same time, every individual, as
to disposition, inclination, and circumstances, has to enjoy a part of them, to work at a part of them, and to renounce a part of them. And since each single one of these good things, however valuable to the individual, may be refused to or taken away from him, he has again to learn to be satisfied with that idea of species, however little it is able to offer him, when separated from the empiric possessions of this earthly life. Thus with naturalism the highest good is either mentioned in an abstraction which does not offer us anything, or which, if we ask the meaning of that abstraction, is instantly drawn down into the low sphere and the varied multiformity of empirical and individual life, left to the chance of individual taste, and confounded with that which is connected with the highest good only in the second line and in a derived manner—namely, with the formations and actions of life which strive at and serve the realization of the highest good. Ethical naturalism is not able to produce out of itself an objective highest good which is for each individual alike attractive, rich, and comprehensive.
Moreover, since ethical naturalism proves itself insufficient for the principles of any and all morality, it is but a natural conclusion that it is still less able to produce those principles which are characteristic of the highest representation of human morality known to mankind, namely: Christian morality. Ethical monism has no room for three ethical fundamental views, whose full possession morality owes to Christianity, and which gives to Christian morality its highest motive power. One of these is a deeper conception of evil as a sin, as a positive rebellion against the good; another is faith in a future
absolute realization of the highest good in an end sometime to be reached by mankind and the individual and by means of a moral order of the world; and the third is the acknowledgment of the full worth of personality. Evil—to which of course no objective valid moral law, but only one conventionally established, stands opposed—is to ethical naturalism nothing but the action of an instinct which in this given case is not beneficial to man in his struggle for existence; the category of good and evil is entirely replaced by the category of the useful and detrimental. With the disappearance of the idea of sin as a transgression of the divine law, the correlated idea of holiness also disappears from the system of ethical naturalism. Besides, blessedness, complete harmony of the outer and inner man with the ideal in the state of mankind as well as of every individual, complete realization of the highest good for the whole as well as for the single through the means of moral work and perfection on the part of man and of holy and loving guidance and endowment on the part of God, is an aim which naturalism is not able to acknowledge, since, according to it, mankind and individuals continue in the ever-flowing stream of earthly incompletion until both reach their destiny in annihilation. A moral order of the world is an impossibility to it, since no holy and loving Ruler and Governor of the world, but only a blind mechanism, causes the course of things. Finally, the personality of man can be only perceived in its worth and in its full importance, when, in the first place, it is in the possession of freedom, of full moral responsibility; and when, in the second place, it lives beyond the span of its short earthly existence and may hope for a full realization of