On the Ethics of Naturalism

by W. R. Sorley

CHAPTER VI.
EVOLUTION AND ETHICAL THEORIES.

Bearing of the theory of evolution on previous ethical theories.

Before going on to inquire into the positive contributions to ethics which the theory of evolution has to offer, it is necessary to consider the relation it bears to the preceding individualistic systems of morals. It was by way of investigations in psychology and in the theory of society, that it first began to influence ethical thought. And, at first sight, it appeared to come as a natural ally of one of the opposed schools, dreaded by the side it opposed,[115] welcomed with open arms by that favoured with its friendship. But since the first shock of pained and pleased surprise, there have been rumours of dissension in the allies' camp; and the distribution of parties has now become a matter of difficulty. The doctrine of evolution, first seized upon for rebutting the arguments of the intuitional moralists, has been found to transform rather than to destroy their system; and the utilitarianism in whose interests the new controversial weapon was employed, seems to have been subjected to a parallel process of transformation. The bearing of evolution on egoism may appear to be even more fundamental. For the inheritance by an individual of the qualities acquired by his ancestors may be thought to establish scientifically the theory of the unity of the race, and, in doing so, to make the selfish system of conduct an anachronism.

1. On theories depending on moral sentiment or intuition.

It is not necessary to examine at any length the application of evolution to the theories which construct ethical principles on the basis of moral sentiment, because these theories have been found either to resolve themselves into a subtle form of egoistic hedonism, or else to rest their ethical system on a teleological conception, which transcends the "naturalistic" view of man. Evolution has its own explanation to give of the seemingly intuitive character of moral ideas—showing how their immediate necessity for the individual of the present day may be reconciled with their empirical origin in the mental history of the race. It attempts thus to supplant both egoism and intuitionism by the same doctrine of the organic union between individuals.

The phenomena of conscience and the moral sentiments had been brought forward to show that the origin of morality was independent of the experience of the pleasurable or painful results of action: that certain actions and traits of character were immediately approved and pronounced to be right by the individual conscience, and certain others as inexplicably but infallibly disapproved and pronounced to be wrong. This phenomenon of moral approbation or disapprobation had indeed been thought by some—as has been already seen—to be only a special feeling of pleasure or pain. Even as such, however, it pointed to a peculiar harmony or sympathy between the feelings of the individual and the fortunes of society. For the pleasure or pain of the individual was seen to be excited by actions and dispositions which might be shown to involve the common interests, but were without relation to his own.

Origin and history of moral sentiments and intuitions traced by evolution.

Even on the "empirical" interpretation of them, such facts of the individual mind were in need of explanation; and the theory of evolution has taken in hand to show how the pre-established harmony grew up. The results of this explanation are, of course, not put forward as explaining the facts away, or depriving them of reality, but as enabling us to see their true place and bearing in the economy of human nature. In tracing the origin and history of the "altruistic" and "moral" sentiments of the individual, the theory of evolution has this end in view. It offers—so it is often said—terms of compromise between the "intuitional" and the "empirical" psychology of morals. It will admit the immediate and intuitive character in the individual of the sentiments which older empiricism had tried to make out to be composite, growing up in each person out of the materials afforded by his environment, and the experiences to which he was subjected. The theory of evolution contends for an empiricism on a larger scale, which will more closely connect the individual with the race, and both with their environment.

Bearing of this on their validity: