I have admitted the possibility of a conflict between civilisation and welfare. Wherever such a conflict arises, there, according to my conception, appears an ethical problem, which must be determined by the principle of welfare, since any order of things or any development that brought with it permanent and everlasting pain would be in effect a dissolution of life itself. Such pain, however, (as even pessimistic philosophers are optimistic enough to hope,) would destroy the will to live. If we live in spite of pain it is because there is always a surplus of satisfaction.
I give the idea of welfare no arbitrary extension when I deny that it should be limited to denote a passive condition produced once for all time. For our nature is at no stage wholly complete; no one condition can stand therefore as definitive. The future, and the new horizons opened, will make new demands on our capacities and our will, and in the testing of any state of things it must accordingly be a necessary point of view to establish whether in addition to the direct satisfaction which it probably affords it at the same time prepares the capacities and the possibilities of a continued development answering to the new relations. It may be necessary to choose some arduous employment which later necessarily brings with it long continued rest and inactivity. Darwin's struggle with his feeble health is a good example. The man who from love of country or to save a fellow-being risks his life, prefers the active satisfaction of a single moment (the satisfaction, namely, which he feels beforehand at the thought of saving his country or a human life) to the passive joys of years and years. It was such a moment in which Faust saw himself living in mind
"Auf freiem Grund mit freiem Volk"
and which thereby made life of value to him, which all the earthly gratifications that the demon was able to obtain for him could not accomplish. In the face of the pleasure that such a moment can produce the thought of pain and death vanishes. Thus alone is self-sacrifice psychologically intelligible.
2) While I cannot see that Dr. Carus has pointed out a contradiction in my theory of welfare, I may further assert that he himself cannot without a self-contradiction escape recognising the principle of welfare. Dr. Carus indeed, in a certain sense, himself enunciates this very principle. He says, in the preface to "The Ethical Problem," page iii, "The aim of ethics is neither the welfare of self nor that of other individuals, but of those interests that are superindividual." The aim therefore is to be welfare, not however the welfare of individuals but of "superindividual interests." This strange expression is defined in certain subsequent passages of the book. Dr. Carus speaks, namely, later on, of "that superindividual soul-life which we call society."[129] It is admitted in this, that when we speak of welfare we speak impliedly of soul-life. But how can we give to society as such a soul-life that is different from the soul-life of the single individuals that have their existence simultaneously and successively in that society? This is merely a mythical and mystical personification of society, which may have arisen in the comparison, in many respects instructive, between society and an organism, which however can possess at best a poetical, but no scientific, value. The idea of society, if it is to be scientifically employed, must always be so applied that at every point the definite group of individuals which it represents may be established. The great importance of this idea consists in the fact that it expresses the common and permanent interests of individuals simultaneously and successively existing, in opposition to the interests of single individuals, or of a smaller group, or of a limited period of time. Ethical perception, (unless it starts from the point of view of egoistical individualism,) must apply its test from the point of view of society. It leads in this case to the consideration of our own and others' actions not only with respect to our own individual circumstances but sub specie æterni so to speak, that is with respect to their relation to the great whole of which not only we, but also other human beings are parts. Along with the educative power of authorities, it is due to the sympathy in virtue of which the individual causes to re-echo in his own bosom the feelings of others, that ethical ideals have been formed in the human mind. But as soon as it is made impossible to transpose the idea of society into the idea of individuals that live under certain definite conditions, this idea contains no instruction for us in ethical respects. No ethical norms can in this case be deduced from it. Emotional mysticism takes the place of ethical thought and volition.
[129] Pages 33, 38, and 40.
Such a mysticism has of course its value. Powerful emotion leads naturally to a state in which all definite ideas recede, the mind becoming entirely occupied by emotional feeling. It will furthermore be difficult to represent by any adequate conception the great multitude of human characters on which our conduct in given circumstances can acquire decisive influence. The expression 'society,' or 'race,' characterises very well the unconcluded and the unsurveyable in so many of the consequences of human methods of action and order of life, and it will therefore not be possible to dispense with it. But transposition into concrete conceptions must always be possible. A welfare that at one or another stage is not the welfare of definite individuals is a self-contradiction, and any act that at one period or another does not lead to the welfare of definite individuals has no value.
In Wundt's "Ethics," pages 429 to 431, the same line of thought is found as this of Dr. Carus. Public well-being and progress, according to Wundt, do not consist in the well-being of the greatest possible number of individuals: for the individual is ephemeral! "However richly blest and however perfect the individual existence may be, it is but a drop in the ocean of life. What can individual happiness and individual pain mean to the world?" I should say to this: Yes, it is true, the ocean does not exist for the sake of the individual drops; but what is an ocean that does not consist of drops? And is not the whole ocean clear if every single drop is clear? And only then is it wholly clear.
Just as there are people who cannot see the woods for the trees, so there are also people who cannot see the trees for the woods. In ethics this method of conception leads to the consideration of human aspiration as the means of superhuman ends. Every ethics that seeks to stand on a basis of experience and remain within the possibility of progressive verification, must cling to the standpoint of "man with men." It need not for this reason overlook the fact, that ethical conduct, like all unfolding of power, is connected with the universal world-process.
3) Dr. Carus also approaches the principle of welfare upon another, less mystical path. He maintains, with great emphasis, that ethics must be based on facts, on insight into the real, the actual, order of nature. Our ideals—this is the opinion of Dr. Carus—arise through the wants which the relations of reality awaken in us, and must be realised by the means which the relations of reality supply.