These things belong rather to the sphere of feeling than of reasoning. Those who are most deeply persuaded of their truth, will probably feel that they are unable by argument to express adequately the intensity of their conviction, but they may point to the recorded experience of the best and greatest men in all ages, to the incapacity of terrestrial things to satisfy our nature, to the manifest tendency, both in individuals and nations, of a pure and heroic life to kindle, and of a selfish and corrupt life to cloud, these aspirations, to the historical fact that no philosophy and no scepticism have been able permanently to repress them. The lines of our moral nature tend upwards. In it we have the common root of religion and of ethics, for the same consciousness that tells us that, even when it is in fact the weakest element of our constitution, it is by right supreme, commanding and authoritative, teaches us also that it is Divine. All the nobler religions that have governed mankind, have done so by virtue of the affinity of their teaching with this nature, by speaking, as common religious language correctly describes it, “to the heart,” by appealing not to self-interest, but to that Divine element of self-sacrifice which is latent in every soul.[85] The reality of this moral nature is the one great [pg 057] question of natural theology, for it involves that connection between our own and a higher nature, without which the existence of a First Cause were a mere question of archæology, and religion but an exercise of the imagination.
I return gladly to the secular sanctions of utilitarianism. The majority of its disciples assure us that these are sufficient to establish their theory, or in other words, that our duty coincides so strictly with our interest when rightly understood, that a perfectly prudent would necessarily become a perfectly virtuous man.[86] Bodily vice they tell us ultimately brings bodily weakness and suffering. Extravagance is followed by ruin; unbridled passions by the loss of domestic peace; disregard for the interests of others by social or legal penalties; while on the other hand, the most moral is also the most tranquil disposition; benevolence is one of the truest of our pleasures, and virtue may become by habit, an essential of enjoyment. As the shopkeeper who has made his fortune, still sometimes continues at the counter, because the daily routine has become necessary to his happiness, so the “moral hero” may continue to practise that virtue which was at first the mere instrument of his pleasures, as being in itself more precious than all besides.[87]
This theory of the perfect coincidence of virtue and interest rightly understood, which has always been a commonplace of moralists, and has been advocated by many who were far from wishing to resolve virtue into prudence, contains no doubt a certain amount of truth, but only of the most general kind. It does not apply to nations as wholes, for although luxurious and effeminate vices do undoubtedly corrode and enervate national character, the histories of ancient Rome and of not a few modern monarchies abundantly prove that a career of consistent rapacity, ambition, selfishness, and fraud may be eminently conducive to national prosperity.[88] It does not apply to imperfectly organised societies, where the restraints of public opinion are unfelt and where force is the one measure of right. It does not apply except in a very partial degree even to the most civilised of mankind. It is, indeed, easy to show that in a polished community a certain low standard of virtue is essential to prosperity, to paint the evils of unrestrained passions, and to prove that it is better to obey than to violate the laws of society. But if turning from the criminal or the drunkard we were to compare the man who simply falls in with or slightly surpasses the average morals of those about [pg 059] him, and indulges in a little vice which is neither injurious to his own health nor to his reputation, with the man who earnestly and painfully adopts a much higher standard than that of his time or of his class, we should be driven to another conclusion. Honesty it is said is the best policy—a fact, however, which depends very much upon the condition of the police force—but heroic virtue must rest upon a different basis. If happiness in any of its forms be the supreme object of life, moderation is the most emphatic counsel of our being, but moderation is as opposed to heroism as to vice. There is no form of intellectual or moral excellence which has not a general tendency to produce happiness if cultivated in moderation. There are very few which if cultivated to great perfection have not a tendency directly the reverse. Thus a mind that is sufficiently enlarged to range abroad amid the pleasures of intellect has no doubt secured a fund of inexhaustible enjoyment; but he who inferred from this that the highest intellectual eminence was the condition most favourable to happiness would be lamentably deceived. The diseased nervous sensibility that accompanies intense mental exertion, the weary, wasting sense of ignorance and vanity, the disenchantment and disintegration that commonly follow a profound research, have filled literature with mournful echoes of the words of the royal sage, “In much wisdom is much grief, and he that increaseth knowledge increaseth sorrow.” The lives of men of genius have been for the most part a conscious and deliberate realisation of the ancient myth—the tree of knowledge and the tree of life stood side by side, and they chose the tree of knowledge rather than the tree of life.
Nor is it otherwise in the realm of morals.[89] The virtue which is most conducive to happiness is plainly that which [pg 060] can be realised without much suffering, and sustained without much effort. Legal and physical penalties apply only to the grosser and more extreme forms of vice. Social penalties may strike the very highest forms of virtue.[90] That very sentiment of unity with mankind which utilitarians assure us is one day to become so strong as to overpower all unsocial feelings, would make it more and more impossible for men consistently with their happiness to adopt any course, whether very virtuous or very vicious, that would place them out of harmony with the general sentiment of society. It may be said that the tranquillity of a perfectly virtuous mind is the highest form of happiness, and may be reasonably preferred not only to material advantages, but also to the approbation of society; but no man can fully attain, and few can even approximate, to such a condition. When vicious passions and impulses are very strong, it is idle to tell the sufferer that he would be more happy if his nature were radically different from what it is. If happiness be his object, he must regulate his course with a view to the actual condition of his being, and there can be little doubt that his peace would be most promoted by a compromise with vice. The selfish theory of morals applies only to the virtues of temperament, and not to that much higher form of virtue which is sustained in defiance of temperament.[91] We have no doubt a certain pleasure in cultivating our good tendencies, but we have by no means the same pleasure in repressing our bad ones. There are men whose whole lives are spent in willing one thing, and desiring the opposite. In such cases as these [pg 061] virtue clearly involves a sacrifice of happiness; for the suffering caused by resisting natural tendencies is much greater than would ensue from their moderate gratification.
The plain truth is that no proposition can be more palpably and egregiously false than the assertion that as far as this world is concerned, it is invariably conducive to the happiness of a man to pursue the most virtuous career. Circumstances and disposition will make one man find his highest happiness in the happiness, and another man in the misery, of his kind; and if the second man acts according to his interest, the utilitarian, however much he may deplore the result, has no right to blame or condemn the agent. For that agent is following his greatest happiness, and this, in the eyes of utilitarians, in one form or another, is the highest, or to speak more accurately, the only motive by which human nature can be actuated.
We may remark too that the disturbance or pain which does undoubtedly usually accompany what is evil, bears no kind of proportion to the enormity of the guilt. An irritability of temper, which is chiefly due to a derangement of the nervous system, or a habit of procrastination or indecision, will often cause more suffering than some of the worst vices that can corrupt the heart.[92]
But it may be said this calculation of pains and pleasures is defective through the omission of one element. Although a man who had a very strong natural impulse towards some vice would appear more likely to promote the tranquillity of his nature by a moderate and circumspect gratification of that [pg 062] vice, than by endeavouring painfully to repress his natural tendencies, yet he possesses a conscience which adjudicates upon his conduct, and its sting or its approval constitutes a pain or pleasure so intense, as more than to redress the balance. Now of course, no intuitive moralist will deny, what for a long time his school may be almost said to have been alone in asserting, the reality of conscience, or the pleasures and pains it may afford. He simply denies, and he appeals to consciousness in attestation of his position, that those pains and pleasures are so powerful or so proportioned to our acts as to become an adequate basis for virtue. Conscience, whether we regard it as an original faculty, or as a product of the association of ideas, exercises two distinct functions. It points out a difference between right and wrong, and when its commands are violated, it inflicts a certain measure of suffering and disturbance. The first function it exercises persistently through life. The second it only exercises under certain special circumstances. It is scarcely conceivable that a man in the possession of his faculties should pass a life of gross depravity and crime without being conscious that he was doing wrong; but it is extremely possible for him to do so without this consciousness having any appreciable influence upon his tranquillity. The condition of their consciences, as Mr. Carlyle observes, has less influence on the happiness of men than the condition of their livers. Considered as a source of pain, conscience bears a striking resemblance to the feeling of disgust. Notwithstanding the assertion of Dr. Johnson, I venture to maintain that there are multitudes to whom the necessity of discharging the duties of a butcher would be so inexpressibly painful and revolting, that if they could obtain flesh diet on no other condition, they would relinquish it for ever. But to those who are inured to the trade, this repugnance has simply ceased. It has no place in their emotions or calculations. Nor can it be reasonably questioned that most men by an assiduous [pg 063] attendance at the slaughter-house could acquire a similar indifference. In like manner, the reproaches of conscience are doubtless a very real and important form of suffering to a sensitive, scrupulous, and virtuous girl who has committed some trivial act of levity or disobedience; but to an old and hardened criminal they are a matter of the most absolute indifference.
Now it is undoubtedly conceivable, that by an association of ideas men might acquire a feeling that would cause that which would naturally be painful to them to be pleasurable, and that which would naturally be pleasurable to be painful.[93] But the question will immediately arise, why should they respect this feeling? We have seen that, according to the inductive theory, there is no such thing as natural duty. Men enter into life solely desirous of seeking their own happiness. The whole edifice of virtue arises from the observed fact, that owing to the constitution of our nature, and the intimacy of our social relations, it is necessary for our happiness to abstain from some courses that would be immediately pleasurable and to pursue others that are immediately the reverse. Self-interest is the one ultimate reason for virtue, however much [pg 064] the moral chemistry of Hartley may disguise and transform it. Ought or ought not, means nothing more than the prospect of acquiring or of losing pleasure. The fact that one line of conduct promotes, and another impairs the happiness of others is, according to these moralists, in the last analysis, no reason whatever for pursuing the former or avoiding the latter, unless such a course is that which brings us the greatest happiness. The happiness may arise from the action of society upon ourselves, or from our own naturally benevolent disposition, or, again, from an association of ideas, which means the force of a habit we have formed, but in any case our own happiness is the one possible or conceivable motive of action. If this be a true picture of human nature, the reasonable course for every man is to modify his disposition in such a manner that he may attain the greatest possible amount of enjoyment. If he has formed an association of ideas, or contracted a habit which inflicts more pain than it prevents, or prevents more pleasure than it affords, his reasonable course is to dissolve that association, to destroy that habit. This is what he “ought” to do according to the only meaning that word can possess in the utilitarian vocabulary. If he does not, he will justly incur the charge of imprudence, which is the only charge utilitarianism can consistently bring against vice.
That it would be for the happiness as it would certainly be in the power of a man of a temperament such as I have lately described, to quench that conscientious feeling, which by its painful reproaches prevents him from pursuing the course that would be most conducive to his tranquillity, I conceive to be self-evident. And, indeed, on the whole, it is more than doubtful whether conscience, considered apart from the course of action it prescribes, is not the cause of more pain than pleasure. Its reproaches are more felt than its approval. The self-complacency of a virtuous man reflecting with delight upon his own exceeding merit, is frequently [pg 065] spoken of in the writings of moral philosophers,[94] but is rarely found in actual life where the most tranquil is seldom the most perfect nature, where the sensitiveness of conscience increases at least in proportion to moral growth, and where in the best men a feeling of modesty and humility is always present to check the exuberance of self-gratulation.
In every sound system of morals and religion the motives of virtue become more powerful the more the mind is concentrated upon them. It is when they are lost sight of, when they are obscured by passion, unrealised or forgotten, that [pg 066] they cease to operate. But it is a peculiarity of the utilitarian conception of virtue that it is wholly unable to resist the solvent of analysis, and that the more the mind realises its origin and its nature, the more its influence on character must decline. The pleasures of the senses will always defy the force of analysis, for they have a real foundation in our being. They have their basis in the eternal nature of things. But the pleasure we derive from the practice of virtue rests, according to this school, on a wholly different basis. It is the result of casual and artificial association, of habit, of a confusion by the imagination of means with ends, of a certain dignity with which society invests qualities or actions that are useful to itself. Just in proportion as this is felt, just in proportion as the mind separates the idea of virtue from that of natural excellence and obligation, and realises the purely artificial character of the connection, just in that proportion will the coercive power of the moral motive be destroyed. The utilitarian rule of judging actions and dispositions by their tendency to promote or diminish happiness, or the maxim of Kant that man should always act so that the rule of his conduct might be adopted as a law by all rational beings, may be very useful as a guide in life; but in order that they should acquire moral weight, it is necessary to presuppose the sense of moral obligation, the consciousness that duty, when discovered, has a legitimate claim to be the guiding principle of our lives. And it is this element which, in the eye of reason, the mere artificial association of ideas can never furnish.