The Descent of Man, and Selection in Relation to Sex. Charles Darwin

that in many cases the impulse is so far incompatible with the self-regarding that the two do not easily co-exist in the same moment of consciousness." A dim feeling that our impulses do not by any means always arise from any contemporaneous or anticipated pleasure, has, I cannot but think, been one chief cause of the acceptance of the intuitive theory of morality, and of the rejection of the utilitarian or "Greatest happiness" theory. With respect to the latter theory the standard and the motive of conduct have no doubt often been confused, but they are really in some degree blended.), write as if there must be a distinct motive for every action, and that this must be associated with some pleasure or displeasure. But man seems often to act impulsively, that is from instinct or long habit, without any consciousness of pleasure, in the same manner as does probably a bee or ant, when it blindly follows its instincts. Under circumstances of extreme peril, as during a fire, when a man endeavours to save a fellow-creature without a moment's hesitation, he can hardly feel pleasure; and still less has he time to reflect on the dissatisfaction which he might subsequently experience if he did not make the attempt. Should he afterwards reflect over his own conduct, he would feel that there lies within him an impulsive power widely different from a search after pleasure or happiness; and this seems to be the deeply planted social instinct.

      In the case of the lower animals it seems much more appropriate to speak of their social instincts, as having been developed for the general good rather than for the general happiness of the species. The term, general good, may be defined as the rearing of the greatest number of individuals in full vigour and health, with all their faculties perfect, under the conditions to which they are subjected. As the social instincts both of man and the lower animals have no doubt been developed by nearly the same steps, it would be advisable, if found practicable, to use the same definition in both cases, and to take as the standard of morality, the general good or welfare of the community, rather than the general happiness; but this definition would perhaps require some limitation on account of political ethics.

      When a man risks his life to save that of a fellow-creature, it seems also more correct to say that he acts for the general good, rather than for the general happiness of mankind. No doubt the welfare and the happiness of the individual usually coincide; and a contented, happy tribe will flourish better than one that is discontented and unhappy. We have seen that even at an early period in the history of man, the expressed wishes of the community will have naturally influenced to a large extent the conduct of each member; and as all wish for happiness, the "greatest happiness principle" will have become a most important secondary guide and object; the social instinct, however, together with sympathy (which leads to our regarding the approbation and disapprobation of others), having served as the primary impulse and guide. Thus the reproach is removed of laying the foundation of the noblest part of our nature in the base principle of selfishness; unless, indeed, the satisfaction which every animal feels, when it follows its proper instincts, and the dissatisfaction felt when prevented, be called selfish.

      The wishes and opinions of the members of the same community, expressed at first orally, but later by writing also, either form the sole guides of our conduct, or greatly reinforce the social instincts; such opinions, however, have sometimes a tendency directly opposed to these instincts. This latter fact is well exemplified by the LAW OF HONOUR, that is, the law of the opinion of our equals, and not of all our countrymen. The breach of this law, even when the breach is known to be strictly accordant with true morality, has caused many a man more agony than a real crime. We recognise the same influence in the burning sense of shame which most of us have felt, even after the interval of years, when calling to mind some accidental breach of a trifling, though fixed, rule of etiquette. The judgment of the community will generally be guided by some rude experience of what is best in the long run for all the members; but this judgment will not rarely err from ignorance and weak powers of reasoning. Hence the strangest customs and superstitions, in complete opposition to the true welfare and happiness of mankind, have become all-powerful throughout the world. We see this in the horror felt by a Hindoo who breaks his caste, and in many other such cases. It would be difficult to distinguish between the remorse felt by a Hindoo who has yielded to the temptation of eating unclean food, from that felt after committing a theft; but the former would probably be the more severe.

      How so many absurd rules of conduct, as well as so many absurd religious beliefs, have originated, we do not know; nor how it is that they have become, in all quarters of the world, so deeply impressed on the mind of men; but it is worthy of remark that a belief constantly inculcated during the early years of life, whilst the brain is impressible, appears to acquire almost the nature of an instinct; and the very essence of an instinct is that it is followed independently of reason. Neither can we say why certain admirable virtues, such as the love of truth, are much more highly appreciated by some savage tribes than by others (43. Good instances are given by Mr. Wallace in 'Scientific Opinion,' Sept. 15, 1869; and more fully in his 'Contributions to the Theory of Natural Selection,' 1870, p. 353.); nor, again, why similar differences prevail even amongst highly civilised nations. Knowing how firmly fixed many strange customs and superstitions have become, we need feel no surprise that the self-regarding virtues, supported as they are by reason, should now appear to us so natural as to be thought innate, although they were not valued by man in his early condition.

      Not withstanding many sources of doubt, man can generally and readily distinguish between the higher and lower moral rules. The higher are founded on the social instincts, and relate to the welfare of others. They are supported by the approbation of our fellow-men and by reason. The lower rules, though some of them when implying self-sacrifice hardly deserve to be called lower, relate chiefly to self, and arise from public opinion, matured by experience and cultivation; for they are not practised by rude tribes.

      As man advances in civilisation, and small tribes are united into larger communities, the simplest reason would tell each individual that he ought to extend his social instincts and sympathies to all the members of the same nation, though personally unknown to him. This point being once reached, there is only an artificial barrier to prevent his sympathies extending to the men of all nations and races. If, indeed, such men are separated from him by great differences in appearance or habits, experience unfortunately shews us how long it is, before we look at them as our fellow-creatures. Sympathy beyond the confines of man, that is, humanity to the lower animals, seems to be one of the latest moral acquisitions. It is apparently unfelt by savages, except towards their pets. How little the old Romans knew of it is shewn by their abhorrent gladiatorial exhibitions. The very idea of humanity, as far as I could observe, was new to most of the Gauchos of the Pampas. This virtue, one of the noblest with which man is endowed, seems to arise incidentally from our sympathies becoming more tender and more widely diffused, until they are extended to all sentient beings. As soon as this virtue is honoured and practised by some few men, it spreads through instruction and example to the young, and eventually becomes incorporated in public opinion.

      The highest possible stage in moral culture is when we recognise that we ought to control our thoughts, and "not even in inmost thought to think again the sins that made the past so pleasant to us." (44. Tennyson, Idylls of the King, p. 244.) Whatever makes any bad action familiar to the mind, renders its performance by so much the easier. As Marcus Aurelius long ago said, "Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts." (45. 'The Thoughts of the Emperor M. Aurelius Antoninus,' English translation, 2nd edit., 1869. p. 112. Marcus Aurelius was born A.D. 121.)

      Our great philosopher, Herbert Spencer, has recently explained his views on the moral sense. He says (46. Letter to Mr. Mill in Bain's 'Mental and Moral Science,' 1868, p. 722.), "I believe that the experiences of utility organised and consolidated through all past generations of the human race, have been producing corresponding modifications, which, by continued transmission and accumulation, have become in us certain faculties of moral intuition—certain emotions responding to right and wrong conduct, which have no apparent basis in the individual experiences of utility." There is not the least inherent improbability, as it seems to me, in virtuous tendencies being more or less strongly inherited; for, not to mention the various dispositions and habits transmitted by many of our domestic animals to their offspring, I have heard of authentic cases in which a desire to steal and a tendency to lie appeared to run in families of the upper ranks; and as stealing is a rare crime in the wealthy classes, we can hardly account