Kitabı oku: «The Data of Ethics», sayfa 12

Bentham's positive assertion that, "what happiness is every man knows, because, what pleasure is, every man knows," is met by counter-assertions equally positive. "Who can tell," asks Plato, "what pleasure really is, or know it in its essence, except the philosopher, who alone is conversant with realities."⁴ Aristotle, too, after commenting on the different opinions held by the vulgar, by the political, by the contemplative, says of happiness that, "to some it seems to be virtue, to others prudence, and to others a kind of wisdom: to some again, these, or some one of these, with pleasure, or at least, not without pleasure; others again include external prosperity."⁵ And Aristotle, like Plato, comes to the remarkable conclusion that the pleasures of the intellect, reached by the contemplative life, constitute the highest happiness!⁶

How disagreements concerning the nature of happiness and the relative values of pleasures, thus exhibited in ancient times, continue down to modern times, is shown in Mr. Sidgwick's discussion of egoistic hedonism, above commented upon. Further, as was pointed out before, the indefiniteness attending the estimations of pleasures and pains, which stands in the way of egoistic hedonism as ordinarily conceived, is immensely increased on passing to universalistic hedonism as ordinarily conceived; since its theory implies that the imagined pleasures and pains of others are to be estimated by the help of these pleasures and pains of self already so difficult to estimate. And that any one after observing the various pursuits into which some eagerly enter, but which others shun, and after listening to the different opinions concerning the likeableness of this or that occupation or amusement, expressed at every table, should assert that the nature of happiness can be fully agreed upon, so as to render it a fit end for direct legislative action, is surprising.

The accompanying proposition that justice is unintelligible as an end is no less surprising. Though primitive men have no words for either happiness or justice, yet even among them an approach to the conception of justice is traceable. The law of retaliation, requiring that a death inflicted by one tribe on another, shall be balanced by the death either of the murderer or some member of his tribe, shows us in a vague shape that notion of equalness of treatment which forms an essential element in it.

When we come to early races who have given their thoughts and feelings literary form we find this conception of justice, as involving equalness of action, becoming distinct. Among the Jews, David expressed in words this association of ideas when, praying to God to "hear the right," he said, "Let my sentence come forth from thy presence; let thine eyes behold the things that are equal;" as also, among early Christians, did Paul when to the Colossians he wrote, "Masters, give unto your servants that which is just and equal." Commenting on the different meanings of justice, Aristotle concludes that "the just will, therefore, be the lawful and the equal, and the unjust the unlawful and the unequal. But since the unjust man is also one who takes more than his share," etc. And that justice was similarly conceived by the Romans they proved by including under it such meanings as exact, proportionate, impartial, severally implying fairness of division, and still better by identification of it with equity, which is a derivative of æquus: the word æquus itself having for one of its meanings just or impartial.

This coincidence of view among ancient peoples respecting the nature of justice, has extended to modern peoples; who by a general agreement in certain cardinal principles which their systems of law embody, forbidding direct aggressions, which are forms of unequal actions, and forbidding indirect aggressions by breaches of contract, which are other forms of unequal actions, one and all show us the identification of justice with equalness. Bentham, then, is wrong when he says – "But what justice is – this is what on every occasion is the subject-matter of dispute." He is more wrong, indeed, than has thus far appeared. For, in the first place, he misrepresents utterly by ignoring the fact in ninety-nine out of every hundred daily transactions between men, no dispute about justice arises; but the business done is recognized on both sides as justly done. And in the second place if, with respect to the hundredth transaction there is a dispute, the subject matter of it is not "what justice is," for it is admitted to be equity or equalness; but the subject matter of dispute always is what, under these particular circumstances, constitutes equalness? – a widely different question.

It is not then self-evident, as Bentham alleges, that happiness is an intelligible end while justice is not; but contrariwise examination makes evident the greater intelligibility of justice as an end. And analysis shows why it is more intelligible. For justice, or equity, or equalness, is concerned exclusively with quantity under stated conditions; whereas happiness is concerned with both quantity and quality under conditions not stated. When, as in case of theft, a benefit is taken while no equivalent benefit is yielded – when, as in case of adulterated goods bought or base coin paid, that which is agreed to be given in exchange as of equal value is not given, but something of less value – when, as in case of broken contract, the obligation on one side has been discharged while there has been no discharge, or incomplete discharge, of the obligation on the other; we see that, the circumstances being specified, the injustice complained of refers to the relative amounts of actions, or products, or benefits, the natures of which are recognized only so far as is needful for saying whether as much has been given, or done, or allowed, by each concerned, as was implied by tacit or overt understanding to be an equivalent. But when the end proposed is happiness, the circumstances remaining unspecified, the problem is that of estimating both quantities and qualities, unhelped by any such definite measures as acts of exchange imply, or as contracts imply, or as are implied by the differences between the doings of one aggressing and one aggressed upon. The mere fact that Bentham himself includes as elements in the estimation of each pleasure or pain, its intensity, duration, certainty, and proximity, suffices to show how difficult is this problem. And when it is remembered that all pleasures and pains, not felt in particular cases only but in the aggregate of cases, and severally regarded under these four aspects, have to be compared with one another and their relative values determined, simply by introspection; it will be manifest both that the problem is complicated by the addition of indefinite judgments of qualities to indefinite measures of quantities, and that it is further complicated by the multitudinousness of these vague estimations to be gone through and summed up.

But now passing over this assertion of Bentham that happiness is a more intelligible end than justice, which we find to be the reverse of truth, let us note the several implications of the doctrine that the supreme legislative body ought to make the greatest happiness of the greatest number its immediate aim.

It implies, in the first place, that happiness may be compassed by methods framed directly for the purpose, without any previous inquiry respecting the conditions that must be fulfilled; and this pre-supposes a belief that there are no such conditions. For if there are any conditions without fulfillment of which happiness cannot be compassed, then the first step must be to ascertain these conditions with a view to fulfilling them; and to admit this is to admit that not happiness itself must be the immediate end, but fulfillment of the conditions to its attainment must be the immediate end. The alternatives are simple: Either the achievement of happiness is not conditional, in which case one mode of action is as good as another, or it is conditional, in which case the required mode of action must be the direct aim and not the happiness to be achieved by it.

Assuming it conceded, as it will be, that there exist conditions which must be fulfilled before happiness can be attained, let us next ask what is implied by proposing modes of so controlling conduct as to further happiness, without previously inquiring whether any such modes are already known? The implication is that human intelligence throughout the past, operating on experiences, has failed to discover any such modes; whereas present human intelligence may be expected forthwith to discover them. Unless this be asserted, it must be admitted that certain conditions to the achievement of happiness have already been partially, if not wholly, ascertained; and if so, our first business should be to look for them. Having found them, our rational course is to bring existing intelligence to bear on these products of past intelligence, with the expectation that it will verify the substance of them while possibly correcting the form. But to suppose that no regulative principles for the conduct of associated human beings have thus far been established, and that they are now to be established de novo, is to suppose that man as he is differs from man as he was in an incredible degree.

Beyond ignoring the probability, or rather the certainty, that past experience generalized by past intelligence, must by this time have disclosed partially, if not wholly, some of the essential conditions to the achievement of happiness, Bentham's proposition ignores the formulated knowledge of them actually existing. For whence come the conception of justice and the answering sentiment. He will scarcely say that they are meaningless, although his proposition implies as much; and if he admits that they have meanings, he must choose between two alternatives either of which is fatal to his hypothesis. Are they supernaturally caused modes of thinking and feeling, tending to make men fulfill the conditions to happiness? If so their authority is peremptory. Are they modes of thinking and feeling naturally caused in men by experience of these conditions? If so, their authority is no less peremptory. Not only, then, does Bentham fail to infer that certain principles of guidance must by this time have been ascertained, but he refuses to recognize these principles as actually reached and present to him.

And then after all, he tacitly admits that which he overtly denies, by saying that – "Be the meaning of the word justice what it will, what regard is it entitled to otherwise than as a means of happiness?" For if justice is a means having happiness as its end, then justice must take precedence of happiness, as every other means takes precedence of every other end. Bentham's own elaborate polity is a means having happiness as its end, as justice is, by his own admission, a means having happiness as an end. If, then, we may properly skip justice, and go directly to the end happiness, we may properly skip Bentham's polity, and go directly to the end happiness. In short, we are led to the remarkable conclusion that in all cases we must contemplate exclusively the end and must disregard the means.

§ 61. This relation of ends to means, underlying all ethical speculation will be further elucidated if we join with some of the above conclusions, certain conclusions drawn in the last chapter. We shall see that while greatest happiness may vary widely in societies which, though ideally constituted, are subject to unlike physical circumstances, certain fundamental conditions to the achievement of this greatest happiness, are common to all such societies.

Given a people inhabiting a tract which makes nomadic habits necessary, and the happiness of each individual will be greatest when his nature is so molded to the requirements of his life, that all his faculties find their due activities in daily driving and tending cattle, milking, migrating and so forth. The members of a community otherwise similar, which is permanently settled, will severally achieve their greatest happiness when their natures have become such that a fixed habitat, and the occupations necessitated by it, supply the spheres in which each instinct and emotion is exercised and brings the concomitant pleasure. The citizens of a large nation, industrially organized, have reached their possible ideal of happiness, when the producing, distributing, and other activities, are such in their kinds and amounts, that each citizen finds in them a place for all his energies and aptitudes, while he obtains the means of satisfying all his desires. Once more we may recognize as not only possible but probable, the eventual existence of a community, also industrial, the members of which, having natures similarly responding to these requirements, are also characterized by dominant æsthetic faculties, and achieve complete happiness only when a large part of life is filled with æsthetic activities. Evidently these different types of men, with their different standards of happiness, each finding the possibility of that happiness in his own society, would not find it if transferred to any of the other societies. Evidently, though, they might have in common such kinds of happiness as accompany the satisfaction of vital needs, they would not have in common sundry other kinds of happiness.

But now mark that while, to achieve greatest happiness in each of such societies, the special conditions to be fulfilled must differ from those to be fulfilled in the other societies, certain general conditions must be fulfilled in all the societies. Harmonious co-operation, by which alone in any of them the greatest happiness can be attained, is, as we saw, made possible only by respect for one another's claims: there must be neither those direct aggressions which we class as crimes against person and property, nor must there be those indirect aggressions constituted by breaches of contracts. So that maintenance of equitable relations between men is the condition to attainment of greatest happiness in all societies, however much the greatest happiness attainable in each may differ in nature, or amount, or both.

And here a physical analogy may fitly be used to give the greatest definiteness to this cardinal truth. A mass of matter, of whatever kind, maintains its state of internal equilibrium, so long as its component particles severally stand toward their neighbors in equi-distant positions. Accepting the conclusions of modern physicists, which imply that each molecule moves rhythmically, then a balanced state implies that each performs its movements within a space bounded by the like spaces required for the movements of those around. If the molecules have been so aggregated that the oscillations of some are more restrained than the oscillations of others, there is a proportionate instability. If the number of them thus unduly restrained is considerable, the instability is such that the cohesion in some part is liable to fail, and a crack results. If the excesses of restraint are great and multitudinous, a trifling disturbance causes the mass to break up into small fragments. To which add that the recognized remedy for this unstable state is an exposure to such physical condition (ordinarily high temperature) as enables the molecules so to change their relative positions that their mutual restraints become equal on all sides. And now observe that this holds whatever be the natures of the molecules. They may be simple; they may be compound; they may be composed of this or that matter in this or that way. In other words, the special activities of each molecule, constituted by the relative movements of its units, may be various in their kinds and degrees; and yet, be they what they may, it remains true that to preserve internal equilibrium throughout the mass of molecules, the mutual limitations of their activities must be everywhere alike.

And this is the above-described prerequisite to social equilibrium, whatever the special natures of the associated persons. Assuming that within each society such persons are of the same type, needing for the fulfillment of their several lives kindred activities, and though these activities may be of one kind in one society and of another kind in another, so admitting of indefinite variation, this condition to social equilibrium does not admit of variation. It must be fulfilled before complete life, that is greatest happiness, can be attained in any society; be the particular quality of that life, or that happiness, what it may.⁷

§ 62. After thus observing how means and ends in conduct stand to one another, and how there emerge certain conclusions respecting their relative claims, we may see a way to reconcile sundry conflicting ethical theories. These severally embody portions of the truth; and simply require combining in proper order to embody the whole truth.

The theological theory contains a part. If for the divine will, supposed to be supernaturally revealed, we substitute the naturally revealed end toward which the Power manifested throughout Evolution works; then, since Evolution has been, and is still, working toward the highest life, it follows that conforming to those principles by which the highest life is achieved, is furthering that end. The doctrine that perfection or excellence of nature should be the object of pursuit, is in one sense true; for it tacitly recognizes that ideal form of being which the highest life implies, and to which Evolution tends. There is a truth, also, in the doctrine that virtue mast be the aim; for this is another form of the doctrine that the aim must be to fulfill the conditions to achievement of the highest life. That the intuitions of a moral faculty should guide or conduct, is a proposition in which a truth is contained; for these intuitions are the slowly organized results of experiences received by the race while living in presence of these conditions. And that happiness is the supreme end is beyond question true; for this is the concomitant of that highest life which every theory of moral guidance has distinctly or vaguely in view.

So understanding their relative positions, those ethical systems which make virtue, right, obligation, the cardinal aims, are seen to be complementary to those ethical systems which make welfare, pleasure, happiness, the cardinal aims. Though the moral sentiments generated in civilized men by daily contact with social conditions and gradual adaptation to them, are indispensable as incentives and deterrents; and though the intuitions corresponding to these sentiments have, in virtue of their origin, a general authority to be reverently recognized; yet the sympathies and antipathies hence originating, together with the intellectual expressions of them, are, in their primitive forms, necessarily vague. To make guidance by them adequate to all requirements, their dictates have to be interpreted and made definite by science; to which end there must be analysis of those conditions to complete living which they respond to, and from converse with which they have arisen. And such analysis necessitates the recognition of happiness for each and all, as the end to be achieved by fulfillment of these conditions.

Hence, recognizing in due degrees all the various ethical theories, conduct in its highest form will take as guides innate perceptions of right duly enlightened and made precise by an analytic intelligence, while conscious that these guides are proximately supreme solely because they lead to the ultimate supreme end, happiness special and general.

CHAPTER X.
THE RELATIVITY OF PAINS AND PLEASURES

§ 63. A truth of cardinal importance as a datum of Ethics, which was incidentally referred to in the last chapter, must here be set forth at full length. I mean the truth that not only men of different races, but also different men of the same race, and even the same men at different periods of life, have different standards of happiness. Though there is some recognition of this by moralists, the recognition is inadequate, and the far-reaching conclusions to be drawn when the relativity of happiness is fully recognized, are scarcely suspected.

It is a belief universal in early life – a belief which in most people is but partially corrected in later life, and in very few wholly dissipated – that there is something intrinsic in the pleasantness of certain things, while other things are intrinsically unpleasant. The error is analogous to, and closely allied with, the error crude realism makes. Just as to the uncultured mind it appears self-evident that the sweetness of sugar is inherent in sugar, that sound as we perceive it is sound as it exists in the external world, and that the warmth from a fire is in itself what it seems; so does it appear self-evident that the sweetness of sugar is necessarily grateful, that there is in a beautiful sound something that must be beautiful to all creatures, and that the agreeable feeling produced by warmth is a feeling which every other consciousness must find agreeable.

But as criticism proves the one set of conclusions to be wrong, so does it prove to be wrong the other set. Not only are the qualities of external things as intellectually apprehended by us, relative to our own organisms; but the pleasurableness or painfulness of the feelings which we associate with such qualities, are also relative to our own organisms. They are so in a double sense – they are relative to its structures, and they are relative to the states of its structures.

That we may not rest in a mere nominal acceptance of these general truths, but may so appreciate them as to see their full bearings on ethical theory, we must here glance at them as exemplified by animate creatures at large. For after contemplating the wide divergences of sentiency accompanying the wide divergences of organization which evolution in general has brought about, we shall be enabled the better to see the divergences of sentiency to be expected from the further evolution of humanity.

§ 64. Because they can be most quickly disposed of, let us first deal with pains: a further reason for first dealing with pains being that we may thus forthwith recognize, and then leave out of consideration, those sentient states the qualities of which may be regarded as absolute rather than relative.

The painfulness of the feelings produced by forces which tend to destroy organic structures, wholly or in part, is of course common to all creatures capable of feeling. We saw it to be inevitable that during evolution there must everywhere be established such connections between external actions and the modes of consciousness they cause, that the injurious ones are accompanied by disagreeable feelings and the beneficial ones by agreeable feelings. Consequently, pressures or strains which tear or bruise, and heats which burn or scald, being in all cases partially or wholly destructive, are in all cases painful.

But even here the relativity of the feelings may in one sense be asserted. For the effect of a force of given quantity or intensity varies partly with the size and partly with the structure of the creature exposed to it. The weight which is scarcely felt by a large animal crushes a small one; the blow which breaks the limb of a mouse produces little effect on a horse: the weapon which lacerates a horse leaves a rhinoceros uninjured. And with these differences of injuriousness doubtless go differences of feeling. Merely glancing at the illustrations of this truth furnished by sentient beings in general, let us consider the illustrations mankind furnish.

Comparisons of robust laboring men with women or children show us that degrees of mechanical stress which the first bear with impunity, produce on the others injuries and accompanying pains. The blistering of a tender skin by an amount of friction which does not even redden a coarse one, or the bursting of superficial blood-vessels, and consequent discoloration, caused in a person of lax tissues by a blow which leaves in well-toned tissues no trace, will sufficiently exemplify this contrast.

Not only, however, are the pains due to violent incident forces, relative to the characters or constitutional qualities of the parts directly affected, but they are relative in equally marked ways, or even in more marked ways, to the characters of the nervous structures. The common assumption is that equal bodily injuries excite equal pains. But this is a mistake. Pulling out a tooth or cutting off a limb, gives to different persons widely different amounts of suffering; not the endurance only, but the feeling to be endured, varies greatly; and the variation largely depends on the degree of nervous development. This is well shown by the great insensibility of idiots – blows, cuts, and extremes of heat and cold, being borne by them with indifference.⁸ The relation thus shown in the most marked manner where the development of the central nervous system is abnormally low, is shown in a less marked manner where the development of the central nervous system is normally low; namely, among inferior races of men. Many travelers have commented on the strange callousness shown by savages who have been mangled in battle or by accident; and surgeons in India say that wounds and operations are better borne by natives than by Europeans. Further, there comes the converse fact that among the higher types of men, larger brained and more sensitive to pain than the lower, the most sensitive are those whose nervous developments, as shown by their mental powers, are the highest; part of the evidence being the relative intolerance of disagreeable sensations common among men of genius,⁹ and the general irritability characteristic of them.

That pain is relative not to structures only, but to their states as well, is also manifest – more manifest indeed. The sensibility of an external part depends on its temperature. Cool it below a certain point and it becomes, as we say, numb; and if by ether spray it is made very cold, it may be cut without any feeling being produced. Conversely, heat the part so that its blood-vessels dilate, and the pain which any injury or irritation causes is greater than usual. How largely the production of pain depends on the condition of the part affected, we see in the extreme tenderness of an inflamed surface – a tenderness such that a slight touch causes shrinking, and such that rays from the fire which ordinarily would be indifferent become intolerable.

Similarly with the special senses. A light which eyes that are in good order bear without disagreeable feeling, cannot be borne by inflamed eyes. And beyond the local state, the state of the system as a whole, and the state of the nervous centers, are both factors. Those enfeebled by illness are distressed by noises which those in health bear with equanimity; and men with overwrought brains are irritated in unusual degrees by annoyances, both physical and moral.

Further, the temporary condition known as exhaustion enters into the relation. Limbs overworn by prolonged exertion, cannot without aching perform acts which would at other times cause no appreciable feeling. After reading continuously for very many hours, even strong eyes begin to smart. And noises that can be listened to for a short time with indifference, become, if there is no cessation, causes of suffering.

So that though there is absoluteness in the relation between positive pains and actions that are positively injurious, in so far that wherever there is sentiency it exists; yet even here partial relativity may be asserted. For there is no fixed relation between the acting force and the produced feeling. The amount of feeling varies with the size of the organism, with the character of its outer structures, with the character of its nervous system; and also with the temporary states of the part affected, of the body at large, and of the nervous centers.

§ 65. The relativity of pleasures is far more conspicuous; and the illustrations of it furnished by the sentient world at large are innumerable.

It needs but to glance round at the various things which different creatures are prompted by their desires to eat and are gratified in eating – flesh for predaceous animals, grass for the herbivora, worms for the mole, flies for the swallow, seeds for the finch, honey for the bee, a decaying carcass for the maggot – to be reminded that the tastes for foods are relative to the structures of the creatures. And this truth, made conspicuous by a survey of animals in general, is forced on our attention even by a survey of different races of men. Here human flesh is abhorred, and there regarded as the greatest delicacy; in this country roots are allowed to putrefy before they are eaten, and in that the taint of decay produces disgust: the whale's blubber which one race devours with avidity, will in another by its very odor produce nausea. Nay, without looking abroad we may, in the common saying that "one man's meat is another man's poison," see the general admission that members of the same society so far differ, that a taste which is to these pleasurable is to those displeasurable. So is it with the other senses. Assafœtida, which by us is singled out as typical of the disgusting in odor, ranks among the Esthonians as a favorite perfume, and even those around us vary so far in their likings that the scents of flowers grateful to some are repugnant to others. Analogous differences, in the preferences for colors, we daily hear expressed. And in a greater or less degree the like holds with all sensations down even to those of touch: the feeling yielded by velvet, which is to most agreeable, setting the teeth on edge in some.

It needs but to name appetite and satiety to suggest multitudinous facts showing that pleasures are relative not only to the organic structures but also to their states. The food which yields keen gratification when there is great hunger ceases to be grateful when hunger is satisfied, and if then forced on the eater is rejected with aversion. So, too, a particular kind of food, seeming when first tasted so delicious that daily repetition would be a source of endless enjoyment, becomes, in a few days, not only unenjoyable but repugnant. Brilliant colors which, falling on unaccustomed eyes give delight, pall on the sense if long looked at, and there is relief in getting away from the impressions they yield. Sounds sweet in themselves and sweet in their combinations which yield to unfatigued ears intense pleasure, become, at the end of a long concert, not only wearisome but, if there is no escape from them, causes of irritation. The like holds down even to such simple sensations as those of heat and cold. The fire so delightful on a winter's day is, in hot weather, oppressive; and pleasure is then taken in the cold water from which, in winter, there would be shrinking. Indeed, experiences lasting over but a few moments suffice to show how relative to the states of the structures are pleasurable sensations of these kinds; for it is observable that on dipping the cold hand into hot water, the agreeable feeling gradually diminishes as the hand warms.