Recent Tendencies in Ethics | Page 4

validity of the moral rules recognised by the ordinary conscience.
[Footnote 1: Utilitarianism, p. 34.]
[Footnote 2: Ibid., p. 33.]
The Utilitarians no more than the Intuitionists sought to make any fundamental change in the content of right and of wrong as acknowledged by modern society. Their controversies were almost entirely of what may be called an academic kind, and, however decided, would have little effect upon a man's practical attitude. But it would not be possible to make any such confident assertion regarding the ethical controversies of the present day. We have no longer the same common basis of agreement to rely upon that our predecessors had a generation ago. There are many indications in recent literature that the suggestion is now made more readily than it was twenty or thirty years ago that the scale of moral values may have to be revised; and it seems to me that the ethical controversies of the coming generation will not be restricted to academic opponents whose disputes concern nothing more than the origin of moral ideas and their ultimate criterion. Modern controversy will involve these questions, but it will go deeper and it will spread its results wider: it appears as if it would not hesitate to call in question the received code of morality, and to revise our standard of right and wrong. One school at any rate has already made a claim of this sort, and the extravagance of its teaching has not prevented it from attracting adherents.
It is on this ground, therefore,--because I believe that the ethical question is no longer so purely an academic question as it was some years ago, because it affects not only the philosophic thinker but the practical man who is concerned with the problems of his day,--that I have selected the topic for these lectures. It is not merely that many modern writers assert some general doctrine as to the relativity of right and wrong. So much was implied, though it was not much laid stress upon, in the utilitarian doctrine. For the utilitarian conduct is right according to the amount of happiness it produces: goodness is relative to its tendency to produce happiness. But a much greater importance may attach to the assertion of the relativity of morals when one couples that doctrine with the idea now prevalent of the indefinitely great changes which the progress of the race brings about, not only in the social order but also in the structure and faculties of man himself.
Hence it is not surprising to find that there are at the present day some writers who ask for nothing less than a revision of the whole traditional morality, and in whose minds that demand is connected with the dominant doctrine of progress as it is expressed in the theory of evolution.
Perhaps we might trace the beginnings of this controversy as to the content of what is right and what is wrong to an older opposition in ethical thought, an opposition which especially affects the utilitarian doctrine--the controversy of Egoism and Altruism. If we look at these two conceptions of egoism and altruism as the Utilitarians did, if we regard the conception of egoism as having to do with one's own personal happiness, and that of altruism as describing the general happiness, the happiness of others rather than of oneself, then obviously the questions arise whether the conduct which produces the greatest happiness of others will or will not also produce the greatest happiness of the individual agent, and which should be chosen in the event of their disagreement. Is my happiness and that which will tend to it always to be got on the same lines of conduct as those which will bring about the greatest happiness of the greatest number?
The Utilitarian writers of last century were of course conscious of this problem, conscious that there was a possible discrepancy between egoistic conduct and altruistic conduct; but they agreed to lay stress upon altruistic results as determining moral quality. Their tendency was to minimise the difference between the egoistic and the altruistic effects of action, and in so far as a difference had to be allowed to emphasise the importance of the claims of the community at large, that is, roughly speaking, to take the altruistic standpoint. Recent and more careful investigators have brought out more exactly the extent and significance of the divergence. In particular this was done with perfect clearness and precision by the late Professor Sidgwick. He showed that the difference--although it might be easily exaggerated--was yet real and important, that the two systems did not mean the same thing, that we could not rely upon altruistic conduct always being for individual benefit, that there was no 'natural identity' between egoism and altruism. He held that morality, to save it from an unsolved