Progressive Morality: An Essay in Ethics

race. But, if this be so, morality must be a matter capable of being reasoned about, a subject of investigation and of teaching, in which the less intelligent members of

e conduct of their own lives is the subject which most concerns men, it is that in which they are least patient of speculation. Nothing is so wounding to the self-complacency of a man of indolent habits of mind as to call in question any of the moral principles on which he habitually acts. Praise and blame are usually apportioned, even by educated men, according to vague and general rules, with little or no regard to the individual circumstances of the case. And of all innovators,

xamples of the application of this test to existing moral rules and moral feelings, with a view to shew how far they may be justified and how far they require extension or reformation. As my subject is almost exclusively practical, I shall studiously avoid mere theoretical puzzles, such as is pre-eminently that of the freedom of the will, which, in whatever way resolved, probably never influences, and never will influ

cts and not exclusively in its relations to law, we appear to need a word to express any inducement, whether of a pleasureable or painful nature, which may influence a man's actions, and such a word the term 'sanction' seems conveniently to supply. Taking the word in this extended sense, the sanctions of conduct may be enumerated as the physical, the legal, the social, the religious, and the moral. Of the physical sanction familiar examples may be found in the headache from which a man suffers after a night's debauch, the pleasure of relaxation which awaits a well-earned holiday, the danger to life

and properly graduated system of penalties each citizen is thus furnished with the strongest inducement to refrain from those acts which may injure or annoy his neighbour. Another characteristic of the legal sanction is that, though it is professedly addressed to all citizens alike, it actually affects the uneducated and lower classes far more than the educated and higher classes of society. This circumstance arises partly from the fact that persons in a comfortable position of life are under little temptation to commit the more ordinary crimes forbidden by law, such as are theft, assau

ments rather than of rewards. Such are titles and honours, pensions awarded for distinguished service, rewards to info

social sanction becoming too strong. Society is apt to insist on all men being cast in one mould, without much caring to examine the character of the mould which it has adopted. And it frequently happens that a wholly disproportionate value thus comes to be attached to the observance of mere rules of etiquette and good-breeding as compared with acts and feelings which really concern the moral and social welfare of mankind. There is many a man, moving in good society, who would rather be guilty of, and even detected in, an act of unkindness or mendacity, than be seen in an unfashionable dress or commit a grammatical solecism or a broach of social etiquette. Vulgarity to such men is a worse reproach than hardness of heart or indifferent morality. In these cases, as we shall see hereafter, the social sanction requires to be

the tutor or undergraduate, the master or boy, can often only violate at his extreme peril. Almost every club, institution, and society affords another instance in point. The class of 'gentlemen,' too, that is to say, speaking roughly, the upper and upper middle ranks of society, claim to have a code of honour of their own, superior to that of the ordinary citizen. A breach of this code is called 'ungentlemanly' rather than wrong or immoral or unjust or unkind. So far as this code insists on courtesy of demeanour and delicacy of feeling and conduct, it is a valuable complement to the ordinary rules of morality, though, so far as it fulfils this function, it plainly ought not to be the exclusive possession of one class, but ought to be communicated, by means of example and education, to the classes who are now supposed to be bereft of it. There are poin

as of the social traditions of particular professions or classes. And this I believe to be usually the case. For instances, we have to go no further than the comparison between the laws and the popular or professional sentiment on bribery at elections, on smuggling, on evasion of taxation, on fraudulent business transactions, on duelling, on prize-fighting, or on gambling. At the same time it must be confessed that, as laws sometimes become antiquated, and the leanings of lawyers are proverbially conservative, it occasionally happens that, on some points, the average moral sentiment is in advance of the law. I may select as examples, from comparatively recent legal history, the continuance of religious disabilities and the excessive punishment of ordinary or even trivial crimes; and, perhaps, I may venture to add, as a possible reform in the future now largely demanded by popular sentiment, some considerable modifications of the laws regulating the transfer of and the succession to land

o peculiar merit, as it appears to me, can be claimed by a man because he acts from fear of divine punishment rather than of human punishment, or from hope of divine rewards rather than of human rewards. The only differences between the two sanctions are (1) that the hopes and fears inspired by the religious sanction are, to one who believes in their reality, far more intense than those inspired by the legal sanction, the two being related as the temporal to the eternal, and (2) that, inasmuch as God is regarded as omnipresent and omniscient, the religious sanction is immeasurably more far-reaching than the legal sanction or even than the legal and the social sanctions combined. Thus the lower religious sanction is, to those who really believe in it, far more effective than the legal sanction, though it is the same in kind. But the higher religious sanction appeals to a totally different class of motives, the motives of love and reverence rather than of hope and fear. In this higher frame of mind, we keep God's commandments, because we love Him,

appear to be distinct in character from any of the others which we have so far considered, and they constitute what may appropriately be called the moral sanction, in the strict sense of the term. It is one of the faults of Bentham's system that he confounds this sanction with the social sanction, speaking indifferently of the moral or popular (that is to say, social) sanction; but let any one examine carefully for himself the feelings of satisfaction or dissatisfaction with which he looks back upon past acts of his own life, and ask himself whether he can discover in those feelings any reference to the praise or blame of other persons, actual or possible. There will, if I mistake not, be many of them in which he can discover no such reference, but in which the feeling is simply that of satisfaction with himself for having done what he ought to