Progressive Morality | Page 9

But in a religion in which God was not regarded as holy, just, and true, or in which there was a plurality of gods, some good and some evil, I conceive that a man would look back with satisfaction, and not with dissatisfaction, on those acts in which he had followed his own sense of right rather than the supposed will of the Deity, just as, when there is a conflict between the two, he now congratulates himself on having submitted to the claims of conscience rather than to those of the law.
The justification, then, of that claim to superiority, which is asserted by the moral sanction, consists, I conceive, in two circumstances: first, that the pleasures and pains, the feelings of satisfaction and dissatisfaction, of self-approbation and self-disapprobation, by means of which it works, are, in the normally constituted mind, far more intense and durable than any other pleasures and pains; secondly, that, whenever this sanction comes into conflict with any other sanction, its defeat is sure, on a careful retrospect of our acts, to bring regret or remorse, whereas its victory is equally certain to bring pleasure and satisfaction. We arrive, then, at the conclusion that it is the moral sanction which is the distinctive guide of conduct, and to which we must look, in the last resort, to enforce right action, while the other sanctions are mainly valuable in so far as they reinforce the moral sanction or correct its aberrations. A man must, ultimately, be the judge of his own conduct, and, as he acts or does not act according to his own best judgment, so he will subsequently feel satisfaction or remorse; but these facts afford no reason why he should not take pains to inform his judgment by all the means which physical knowledge, law, society, and religion place at his disposal.

CHAPTER III.
ANALYSIS AND FORMATION OF THE MORAL SENTIMENT. ITS EDUCATION AND IMPROVEMENT.
Before proceeding to our third question, namely, how the moral sentiment, which is the source of the moral sanction, has been formed, and how it may be further educated and improved, it is desirable to discriminate carefully between the intellectual and the emotional elements in an act of approbation or disapprobation. We sometimes speak of moral judgment, sometimes of moral feeling. These expressions ought not to be regarded as the symbols of rival theories on the nature of the act of moral approbation, as has sometimes been the case, but as designating distinct parts of the process, or, to put the same statement rather differently, separate elements in the analysis. Hume, whose treatment of this subject is peculiarly lucid, as compared with that of most writers on ethics, after reviewing the reasons assigned by those authors respectively who resolve the act of approbation into an act of judgment or an act of feeling, adds[1]: 'These arguments on each side (and many more might be produced) are so plausible, that I am apt to suspect they may, the one as well as the other, be solid and satisfactory, and that reason and sentiment concur in almost all moral determinations and conclusions. The final sentence; it is probable, which pronounces characters and actions amiable or odious, praiseworthy or blameable; that which stamps on them the mark of honour or infamy, approbation or censure; that which renders morality an active principle, and constitutes virtue our happiness and vice our misery: it is probable, I say, that this final sentence depends on some internal sense or feeling, which nature has made universal in the whole species. For what else can have an influence of this nature? But, in order to pave the way for such a sentiment and give a proper discernment of its object, it is often necessary, we find, that much reasoning should precede, that nice distinctions be made, just conclusions drawn, distant comparisons formed, complicated relations examined, and general facts fixed and ascertained. Some species of beauty, especially the natural kinds, on their first appearance, command our affection and approbation; and, where they fail of this effect, it is impossible for any reasoning to redress their influence, or adapt them better to our taste and sentiment. But in many orders of beauty, particularly those of the finer arts, it is requisite to employ much reasoning, in order to feel the proper sentiment; and a false relish may frequently be corrected by argument and reflexion. There are just grounds to conclude that moral beauty partakes much of this latter species, and demands the assistance of our intellectual faculties, in order to give it a suitable influence on the human mind.'
[Footnote 1: Enquiry concerning the Principles of Morals, Section I.]
This passage, which I have thought it worth while to quote at length, exhibits, with sufficient clearness, the respective provinces of reason and feeling in the