History of European Morals From Augustus to Charlemagne (Vol. 1&2). William Edward Hartpole Lecky

theory of morals must explain not only what constitutes a duty, but also how we obtain the notion of there being such a thing as duty. It must tell us not merely what is the course of conduct we ought to pursue, but also what is the meaning of this word “ought,” and from what source we derive the idea it expresses.

      Those who have undertaken to prove that all our morality is a product of experience, have not shrunk from this task, and have boldly entered upon the one path that was open to them. The notion of there being any such feeling as an original sense of obligation distinct from the anticipation of pleasure or pain, they treat as a mere illusion of the imagination. All that is meant by saying we ought to do an action is, that if we do not do it, we shall suffer. A desire to obtain happiness and to avoid pain is the only possible motive to action. The reason, and the only reason, why we should perform virtuous actions, or in other words, seek the good of others, is that on the whole such a course will bring us the greatest amount of happiness.

      We have here then a general statement of the doctrine which bases morals upon experience. If we ask what constitutes virtuous, and what vicious actions, we are told that the first are those which increase the happiness or diminish the pains of mankind; and the second are those which have the opposite effect. If we ask what is the motive to virtue, we are told that it is an enlightened self-interest. The words happiness, utility, and interest include, however, many different kinds of enjoyment, and have given rise to many different modifications of the theory.

      Perhaps the lowest and most repulsive form of this theory is that which was propounded by Mandeville, in his “Enquiry into the Origin of Moral Virtue.”2 According to this writer, virtue sprang in the first instance from the cunning of rulers. These, in order to govern men, found it necessary to persuade them that it was a noble thing to restrain, instead of indulging their passions, and to devote themselves entirely to the good of the community. The manner in which they attained this end was by acting upon the feeling of vanity. They persuaded men that human nature was something nobler than the nature of animals, and that devotion to the community rendered a man pre-eminently great. By statues, and titles, and honours; by continually extolling such men as Regulus or Decius; by representing those who were addicted to useless enjoyments as a low and despicable class, they at last so inflamed the vanity of men as to kindle an intense emulation, and inspire the most heroic actions. And soon new influences came into play. Men who began by restraining their passions, in order to acquire the pleasure of the esteem of others, found that this restraint saved them from many painful consequences that would have naturally ensued from over-indulgence, and this discovery became a new motive to virtue. Each member of the community moreover found that he himself derived benefit from the self-sacrifice of others, and also that when he was seeking his own interest, without regard to others, no persons stood so much in his way as those who were similarly employed, and he had thus a double reason for diffusing abroad the notion of the excellence of self-sacrifice. The result of all this was that men agreed to stigmatise under the term “vice” whatever was injurious, and to eulogise as “virtue” whatever was beneficial to society.

      The opinions of Mandeville attracted, when they were published, an attention greatly beyond their intrinsic merit, but they are now sinking rapidly into deserved oblivion. The author, in a poem called the “Fable of the Bees,” and in comments attached to it, himself advocated a thesis altogether inconsistent with that I have described, maintaining that “private vices were public benefits,” and endeavouring, in a long series of very feeble and sometimes very grotesque arguments, to prove that vice was in the highest degree beneficial to mankind. A far greater writer had however already framed a scheme of morals which, if somewhat less repulsive, was in no degree less selfish than that of Mandeville; and the opinions of Hobbes concerning the essence and origin of virtue, have, with no very great variations, been adopted by what may be termed the narrower school of Utilitarians.

      According to these writers we are governed exclusively by our own interest.3 Pleasure, they assure us, is the only good,4 and moral good and moral evil mean nothing more than our voluntary conformity to a law that will bring it to us.5 To love good simply as good, is impossible.6 When we speak of the goodness of God, we mean only His goodness to us.7 Reverence is nothing more than our conviction, that one who has power to do us both good and harm, will only do us good.8 The pleasures of piety arise from the belief that we are about to receive pleasure, and the pains of piety from the belief that we are about to suffer pain from the Deity.9 Our very affections, according to some of these writers, are all forms of self-love. Thus charity springs partly from our desire to obtain the esteem of others, partly from the expectation that the favours we have bestowed will be reciprocated, and partly, too, from the gratification of the sense of power, by the proof that we can satisfy not only our own desires but also the desires of others.10 Pity is an emotion arising from a vivid realisation of sorrow that may befall ourselves, suggested by the sight of the sorrows of others. We pity especially those who have not deserved calamity, because we consider ourselves to belong to that category; and the spectacle of suffering against which no forethought could provide, reminds us most forcibly of what may happen to ourselves.11 Friendship is the sense of the need of the person befriended.12

      From such a conception of human nature it is easy to divine what system of morals must flow. No character, feeling, or action is naturally better than others, and as long as men are in a savage condition, morality has no existence. Fortunately, however, we are all dependent for many of our pleasures upon others. Co-operation and organisation are essential to our happiness, and these are impossible without some restraint being placed upon our appetites. Laws are enacted to secure this restraint, and being sustained by rewards and punishments, they make it the interest of the individual to regard that of the community. According to Hobbes, the disposition of man is so anarchical, and the importance of restraining it so transcendent, that absolute government alone is good; the commands of the sovereign are supreme, and must therefore constitute the law of morals. The other moralists of the school, though repudiating this notion, have given a very great and distinguished place to legislation in their schemes of ethics; for all our conduct being determined by our interests, virtue being simply the conformity of our own interests with those of the community, and a judicious legislation being the chief way of securing this conformity, the functions of the moralist and of the legislator are almost identical.13 But in addition to the rewards and punishments of the penal code, those arising from public opinion—fame or infamy, the friendship or hostility of those about us—are enlisted on the side of virtue. The educating influence of laws, and the growing perception of the identity of interests of the different members of the community, create a public opinion favourable to all the qualities which are “the means of peaceable, sociable, and comfortable living.”14 Such are justice, gratitude, modesty, equity, and mercy; and such, too, are purity and chastity, which, considered in themselves alone, are in no degree more excellent than the coarsest and most indiscriminate lust, but which can be shown to be conducive to the happiness of society, and become in consequence virtues.15 This education of public opinion grows continually stronger with civilisation, and gradually moulds the characters of men, making them more and more disinterested, heroic, and unselfish. A disinterested, unselfish, and heroic man, it is explained, is one who is strictly engrossed in the pursuit of his own pleasure, but who pursues it in such a manner as to include in its gratification the happiness of others.16

      It is a very old assertion, that a man who prudently sought his own interest would live a life of perfect virtue. This opinion is adopted by most of those Utilitarians who are least inclined to lay great stress upon religious motives; and as they maintain that every man necessarily pursues exclusively his own happiness, we return by another path to the old Platonic doctrine, that all vice is ignorance. Virtue is a judicious, and vice an injudicious, pursuit of pleasure. Virtue is a branch of prudence, vice is nothing more than imprudence or miscalculation.17 He who seeks to improve the moral condition of mankind has two, and only two, ways of accomplishing his end. The first is, to make it more and more the interest of each to conform to that of the others; the second is, to dispel the ignorance which prevents men from seeing their true interest.18 If chastity or truth, or any other of what we regard as virtues, could be shown to produce on the whole more pain than they destroy, or to deprive men of more pleasure than they afford, they would not be virtues, but vices.19 If it could be shown that it is not for our own interest to practise any of what are admitted to be virtues, all obligation to