Handbook of Ethical Theory, George Stuart Fullerton [best book reader .txt] 📗

143. DUTIES AND VIRTUES.—We saw, at the very beginning of this volume [Footnote: Chapter i, Sec 2.] that a single moral law, so abstractly stated as to cover the whole sphere of conduct, must be something so vague and indeterminate as to be practically useless as a guide to action. The admonition, “do right,” does not mean anything in particular to the man who is not already well instructed as to what, in detail, constitutes right action. Nor do we make ourselves more intelligible, when we say to him “be good.”

It seems to mean something more when we say “act justly” or “be just”; “speak the truth,” or “be truthful.” And the more we particularize, the more we help the individual confronted with concrete problems—the only problems with which life actually confronts us.

This is as it should be. Duties and virtues are expressions of the Rational Social Will, and that will is a mere abstraction except as it is incorporated, with a wealth of detail, in human societies. It would be hard for the small boy to classify, under any ten commandments, the innumerable company of the “don’ts” which he hears from his mother during the course of a week. He can leave such work to the moralist. But he is receiving an education in the moral law, as an expression of the social will, through the whole seven days.

If we wish, we can emphasize the moral law, and dwell upon the duties of man. On the other hand, we may lay stress upon the virtues, and point to ideals. The Greek made much of the virtues; the Christian moralist had more to say of man’s duties. In the end, there need be little discrepancy in the results. I make the same recommendation, whether I say to a man, Speak the truth! or whether I say to him, Be truthful!

It may be claimed that shades of difference make themselves apparent, where one emphasizes the law and another points to an ideal. Perhaps they do, in most minds. It certainly sounds more conceited to say: “I am trying to be virtuous,” than to say: “I am trying to do my duty.” On the other hand, the admonition, “Be truthful,” appears to leave one a little latitude. We take the truthful man, so to speak, in the lump. If he has a strong bias toward truth-speaking, and is felt to be reliable, on the whole, it is not certain that we should rob him of his title on the ground of one or two lapses for which weighty reasons could be urged. The admonition: “Speak the truth!” seems more uncompromising; and yet he who prefers this legal form may maintain that it is a general admonition addressed to men of sense who are supposed to be able to exercise reason.

144. THE NEGATIVE ASPECT OF THE MORAL LAW.—Why does the Moral Law, on the surface at least, appear to be so largely negative? As we look back upon our early youth, our days appear to be punctuated with punishments. When we attain to years of discretion, this is not the case, with most of us, at least.

But when we turn to the law, in our own society or in others, we find prohibitions and penalties everywhere. Of rewards little is said. Is the social will meant to be chiefly inhibitory? Is it a check to the action of the individual?

(1) The negative aspect of the moral law is, to a considerable degree, an illusion. The social will takes us up into itself and forms us. In our early youth we are acutely conscious of the process. A vast number of the things a boy wants to do are things that do not suit the social will at all. He wants to break windows; he wants to fight other boys; he wants to be idle; his delight is in adventures not normally within the reach of, or suited to the taste of, the citizens of an ordered state. It is little wonder that the boy regards the moral law as a nuisance and the state as a suitable refuge for those suffering from senile decay.

There are individuals who scarcely get beyond this stage. They remain, even in their later years, at war with the state. From time to time, we seize them and incarcerate them. That the law forbids and punishes, they never forget. It is chiefly for such that the criminal law exists. They are in the state, but they are not of it. They have small share in the heritage of the civilized man.

For most of us there comes a time when most prohibitions are little thought of. It has been maintained, that the law is negative partly for the reason that positive duties are too numerous to be formulated. But how numerous are the things that ought not to be done which normal men never think of doing! At this moment, I could swallow a pen, taste the ink in the ink-well, throw my papers from the window, hurl the porcelain jar on the chimney-piece at the cat next door, swing on the chandelier. I am conscious of no constraint in not doing these things. Why? I have become to some degree adjusted to the type which the social will strives to produce.

(2) And, having become so far adjusted, I recognize that the social will is distributing rewards most lavishly. The whole organism of society is its instrument. Work is found for me, and I am paid for it. If I am industrious and dependable, I am recompensed. If I am truthful, I am believed, which is no little convenience. If I am energetic and persevering, I may grow rich or be elected to office. If I am courteous, I am liked and am treated with courtesy.

Every day I am paid, in the ordinary course of things, according to my deserts. Why should society work out an extraordinary system of rewards for those whom it is already rewarding automatically?

In some cases, recourse is had to extraordinary rewards. We give prizes to children in the schools; we give medals to soldiers for distinguished service; we confer honorary degrees upon men for a variety of reasons. In monarchical countries and in their colonies, the man who earns an extraordinary reward may even pass it on, in the shape of a title, to his descendants, as though it were original sin. But the giving of extraordinary rewards to all ordinary, normal persons would be too much.

The man who markedly offends against the moral law is not an ordinary, normal person. He is not adjusted to the social will. It is natural that he should attract especial attention. Thus the “Thou shalt not!” is given prominence. To this I might add, that punishments are cheaper and easier than extraordinary rewards. Pains are sharper than pleasures, and are easily inflicted.

(3) It is worthy of remark that, with the evolution of morality, it tends to become positive. The enlightened moral man recognizes, not merely the actual social will, but also the Rational Social Will. He may feel it his duty to do much more than society formally demands of him.

145. HOW CAN ONE KNOW THE MORAL LAW?—This question has already been answered in chapters preceding. Every man has three counsellors: (1) The “objective” morality of his community—custom, law, and public opinion, which certainly deserve to be taken very seriously; (2) his moral intuitions, which may be of the finest; and (3) his reason, which prevents him from making decisions without reflection.

Can a man who listens to these three counsellors be sure that he is right in a given decision? The sooner a man learns that he is not infallible and impeccable, the better it will be for him, for his neighbor, and for the world at large.