In the Hibbert Journal for October, 1905, there is an article contributed by the editor which deserves the earnest attention of all thoughtful men. It is entitled “Moral Supremacy of Christendom.” The following quotations from it will suffice to show the far-reaching importance of the questions it raises: “Christendom, as a whole, long accustomed to treat all pagan races as morally inferior to herself, now stands confronted by a non-Christian civilisation, of vast power and splendid promise, whose claim to moral equality, at least, cannot be disregarded, except by those who are morally blind.... The hold of Christianity upon the peoples of the Western world is rooted in the conviction that this is the religion which produces the best men. To a greater degree than is commonly recognised, each Church or sect of Christendom thus derives its confidence from the final court of ethical appeal. Whatever ground be alleged for a given doctrine, whether of Scripture, authority, or reason, the argument would instantly lose its force if it were to appear that the ethical result of denying the doctrine was superior to that which followed its acceptance.”
CRIMINALITY.
To return to the arguments of rational morality. A man may say: “I don’t care a bit about this social instinct you tell me of; I don’t know that I possess it. It is no use your prating to me about my happiness of mind, and the necessity of my being in harmony with my surroundings. I prefer to gratify the instinct—the passion—that I do feel, regardless of the consequences to others. Of course, I shouldn’t like everybody else to do the same. That is the beauty of my scheme, and I am not going to miss my opportunity in the short space of existence you tell me is all that lies before me. If it pleases me to make a beast of myself, I shall do so.” All I can say is that a man who really means that this is what he would do, if not deterred by belief, is an unfortunate, with criminal tendencies—is, in fact, of unsound mind. His reasoning, too, is unsound. He must expect others to follow his example, as his argument is that the whole world would become immoral and lawless without belief. He would suffer, therefore, with the rest, and then would be the first, if sane, to co-operate with his fellow-sufferers in putting down lawlessness. The most savage tribe looks after its own interests according to its lights. A man who disregards the interest of all but himself becomes an Ishmael, an outlaw, a criminal; and, in the approaching Rationalistic age, he will be specially “taken care of,” and treated as any other insane person.
What are the causes of criminality? The Devil—man’s sinful nature—the Religionist will reply. What does Science reply? Dr. McEwen, of Glasgow, relates in the Lancet how a labourer, after falling on his head from a scaffolding, developed immoral tendencies. A tumour had formed on his brain. This was successfully removed by trepanning, and the immoral tendencies disappeared. Again, Dr. Lydston tells us that Flesch examined the brains of fifty criminals, and found imperfections in all. “Vice and crime,” says Dr. Lydston, “will one day be shown more definitely than ever to be a matter to be dealt with by medical science rather than by law.”[11] When brain defects (whether inherited or caused by environment) affecting the moral faculties, are universally recognised as the real source of criminal tendencies; when disease of the brain is no longer regarded as a disease of the soul—then, and not till then, will criminality materially diminish. Science will triumphantly succeed where Religion has dismally failed.
The sooner, therefore, criminality is looked upon as a disease of the brain, and dealt with accordingly, the better it will be for the human race. A day will surely come when, as Mr. Wells predicts,[12] “crime and bad lives will be the measure of a State’s failure.” The modern Theist now admits that it is God’s pleasure to employ law, and not the suspension of law, to work out His purposes. Why, then, whether we are Theists or Agnostics, should we not study and apply those laws for our moral improvement? Even now we are doing so. Rationalism has taught us that prevention is better than cure, and its great ally, Science, is helping both in the prevention and the cure. But the process will be considerably accelerated when our energies and our fortunes are spent altogether in this direction, instead of being frittered away in futile attempts to obtain the same results by “spiritual” methods.
OUR AIDS.
Again the supernaturalist may say: “I grant you, for the sake of argument, that, setting aside the ills of ‘outrageous fortune,’ the secret of happiness lies in obeying the social instinct; but human nature is weak, and requires assistance. How do you propose to replace the aid derived from belief? I am not a Japanese. I am not an Oriental, with an extraordinary power of self-abnegation for the sake of an idea. I am a phlegmatic Englishman, and I am not at all sure that, even if I had had this Bushido instilled into me, my character would have been any stronger than it is now after a Christian education.” Here let me again repeat that I do not for one moment contend that, if Christianity were true as now interpreted by liberal theology, or, again, if Theism, with its assurance of a benevolent God, were true, that, as Neo-Christians or Theists, we should not find belief helpful in our efforts to lead a moral and therefore innocently happy life; but an agnosticism regarding all supernatural beliefs appears to be the only possible attitude for an enlightened world, and it is this situation that we have now to face. Is there anything, then, that can in any way take the place of the ethical assistance[13] afforded by belief in God and an after-life?
The answer of Rationalism has already been indicated—it is to the force of environment (in its broadest sense) that we must look in our struggle with hereditary weaknesses. We cannot get rid of our inherited qualities; but we can modify them by changing our environment. If our early education, our early environment, has been neglected, we still have it in our power to remedy, or partly remedy, this unfortunate circumstance by our choice of present environment. The hard case is that of a man so situated that to change his evil environment seems well-nigh impossible. Therefore it is that the reduction of pernicious environments is of paramount importance to the race, and this truth the rationalistic spirit of the age is now forcing to the front. Also, if the individual takes no interest in posterity, and refuses to study the question of heredity, the day will come when the law of the land will see to it that the sins or diseases of the fathers shall not be visited upon the children “unto the third and fourth generation.” It is the quality, not the quantity, of our children that we have to keep to the forefront.[14] The methods will be simple, if somewhat drastic; but the need to apply them will continue to lessen in proportion as the laws of heredity and environment are better kept in view. “Over the past, represented by our own heredity, we have no control. We cannot change the facts which have made the degenerate, the neurotic, the hysterical, and the criminal; but these are only names for human beings who, by a certain train of causation, have had certain impulses developed and others left fallow or suppressed. A different train of causation will awaken the capabilities to hold these impulses in due check. This future, now represented by the environment, is greatly within our power. Heredity being but the transmitted effects of past environments, we have to make a suitable environment for growing organisms if we wish to mould them to our ideals; and this is the meaning of education.”[15]
THE IMPORTANCE OF A KNOWLEDGE OF THE ORIGIN OF MORALITY.
Finally, it is very necessary that the origin of morality (as indicated by Spencer in his Data of Ethics, by Darwin in his Descent of Man, by Prince Kropotkin in his Mutual Aid: A Factor of Evolution, and by Dr. C. W. Saleeby in his Evolution: The Master-Key) should be better understood. Hitherto the question of morality has been dealt with on wrong lines,[16] and this applies to the teaching not only of Christian but also of non-Christian religionists. It applies to the works of those speculative philosophers who have denied the empirical origin of man’s moral feeling, and who have had recourse to subtle and unconvincing theories in order to assign a supernatural origin to the moral senses. These thinkers, in attempting to explain the “distinction of man,” the “why of existence,” and the “aim of nature,” set themselves the hopeless task of explaining a process which entails untold suffering upon sentient beings, and in which the modern Rationalist is unable to discover any ethical principle whatsoever.