Is Life Worth Living? by William Hurrell Mallock (best ereader for textbooks TXT) 📕

if wisely regulated will it exhaust the tastes that it appeals to. Regulated with equal skill, and with equal far-sightedness, it will take its place side by side with virtue; nor will sociology or social morality give us any reason for preferring the one to the other.

We may observe accordingly, that if happiness of some certain kind be the moral test, what Professor Huxley calls 'social morality'—the rule that is, for producing the negative conditions of happiness, it is not in itself morality at all. It may indeed become so, when the consciousness that we are conforming to it becomes one of the factors of our own personal happiness. It then suffers a kind of apotheosis. It is taken up into ourselves, and becomes part and parcel of our own personal morality. But it then becomes quite a different matter, as we shall see very shortly; and even then it supplies us with but a very small part of the answer.

Thus far what has been made plain is this. General, or social happiness, unless explained farther, is simply for moral purposes an unmeaning phrase. It evades the whole question we are asking; for happiness is no more differentiated by saying that it is general, than food is by saying that everyone at a table is eating it; or than a language is by saying that every one in a room is talking it. The social happiness of all of us means nothing but the personal happiness of each of us; and if social happiness have any single meaning—in other words, if it be a test of morals—it must postulate a personal happiness of some hitherto unexplained kind. Else sociology will be subsidiary to nothing but individual license; general law will be but the protection of individual lawlessness; and the completest social morality but the condition of the completest personal un-morality. The social organism we may compare to a yew-tree. Science will explain to us how it has grown up from the ground, and how all its twigs must have fitting room to expand in. It will not show us how to clip the yew-tree into a peacock. Morality, it is true, must rest ultimately on the proved facts of sociology; and this is not only true but evident. But it rests upon them as a statue rests upon its pedestal, and the same pedestal will support an Athenè or a Priapus.

The matter, however, is not yet altogether disposed of. The type of personal happiness that social morality postulates, as a whole, we have still to seek for. But a part of it, as I just pointed out, will, beyond doubt, be a willing obedience by each to the rules that make it in its entirety within the reach of all. About this obedience, however, there is a certain thing to remember: it must be willing, not enforced. The laws will of course do all they can to enforce it; but not only can they never do this completely, but even if they could, they would not produce morality. Conduct which, if willing, we should call highly moral, we shall, if enforced only, call nothing more than legal. We do not call a wild bear tame because it is so well caged that there is no fear of its attacking us; nor do we call a man good because, though his desires are evil, we have made him afraid to gratify them. Further, it is not enough that the obedience in question be willing in the sense that it does not give us pain. If it is to be a moral quality, it must also give us positive pleasure. Indeed, it must not so much be obedience to the law as an impassioned co-operation with it.

Now this, if producible, even though no further moral aim was connected with it, would undoubtedly be of itself a moral element. Suppose two pigs, for instance, had only a single wallowing-place, and each would like naturally to wallow in it for ever. If each pig in turn were to rejoice to make room for his brother, and were consciously to regulate his delight in becoming filthy himself by an equal delight in seeing his brother becoming filthy also, we should doubtless here be in the presence of a certain moral element. And though this, in a human society, might not carry us so far as we require to be carried, it would, without doubt, if producible, carry us a certain way. The question is, Is this moral element, this impassioned and unselfish co-operation with the social law, producible, in the absence of any farther end to which the social law is to be subordinate? The positive school apparently think it is; and this opinion has a seeming foundation in fact. We will therefore carefully examine what this foundation is, and see how far it is really able to support the weight that is laid upon it.

That fact, in itself a quite undoubted one, is the possession by man of a certain special and important feeling, which, viewed from its passive side, we call sympathy, and from its active side, benevolence. It exists in various degrees in different people, but to some degree or other it probably exists in all. Most people, for instance, if they hear an amusing story, at once itch to tell it to an appreciative friend; for they find that the amusement, if shared, is doubled. Two epicures together, for the same reason, will enjoy a dinner better than if they each dined singly. In such cases the enjoyment of another plays the part of a reflector, which throws one's own enjoyment back on one. Nor is this all. It is not only true that we often desire others to be pleased with us; we often desire others to be pleased instead of us. For instance, if there be but one easy chair in a room, one man will often give it up to another, and prefer himself to stand, or perhaps sit on the table. To contemplate discomfort is often more annoying than to suffer it.

This is the fact in human nature on which the positive school rely for their practical motive power. It is this sympathy and benevolence that is the secret of the social union; and it is by these that the rules of social morality are to be absorbed and attracted into ourselves, and made the directors of all our other impulses.

The feelings, however, that are thus relied on will be found, on consideration, to be altogether inadequate. They are undoubted facts, it is true, and are ours by the very constitution of our nature; but they do not possess the importance that is assigned to them, and their limits are soon reached. They are unequal in their distribution; they are partial and capricious in their action; and they are disturbed and counterbalanced by the opposite impulse of selfishness, which is just as much a part of our nature, and which is just as generally distributed. It must be a very one-sided view of the case that will lead us to deny this; and by such eclectic methods of observation we can support any theory we please. Thus there are many stories of unselfish heroism displayed by rough men on occasions such as shipwrecks, and displayed quite spontaneously. And did we confine our attention to this single set of examples, we might naturally conclude that we had here the real nature of man bursting forth in all its intense entirety—a constant but suppressed force, which we shall learn by-and-by to utilise generally. But if we extend our observations a little farther, we shall find another set of examples, in which selfishness is just as predominant as unselfishness was in the first set. The sailor, for instance, who might struggle to save a woman on a sinking ship, will trample her to death to escape from a burning theatre. And if we will but honestly estimate the composite nature of man, we shall find that the sailor, in this latter case, embodies a tendency far commoner, and far more to be counted on, than he does in the former. No fair student of life or history will, I think, be able to deny this. The lives of the world's greatest men, be they Goethes or Napoleons, will be the first to show us that it is so. Whilst the world's best men, who have been most successful in conquering their selfish nature, will be the first to bear witness to the persistent strength of it.

But even giving these unpromising facts the least weight possible, the case will practically be not much mended. The unselfish impulses, let them be diffused never so widely, will be found, as a general rule, to be very limited in power; and to be intense only for short periods, and under exceptional circumstances. They are intense only—in the absence of any further motive—when the thing to be won for another becomes invested for the moment with an abnormal value, and the thing to be lost by oneself becomes abnormally depreciated; when all intermediate possibilities are suddenly swept away from us, and the only surviving alternatives are shame and heroism. But this never happens, except in the case of great catastrophes, of such, for instance, as a shipwreck; and thus the only conditions under which an impassioned unselfishness can be counted on, are amongst the first conditions that we trust to progress to eliminate. The common state of life, then, when the feelings are in this normal state of tension, is all that in this connection we can really be concerned in dealing with. And there, unselfishness, though as sure a fact as selfishness, is, spontaneously and apart from a further motive, essentially unequal to the work it is asked to do. Thus, though as I observed just now, a man may often prefer to sit on a table and give up the arm-chair to a friend, there are other times when he will be very loth to do so. He will do so when the pleasure of looking at comfort is greater than the pleasure of feeling it. And in certain states of mind and body this is very often the case. But let him be sleepy and really in need of rest, the selfish impulse will at once eclipse the unselfish, and, unless under the action of some alien motive, he will keep the arm-chair for himself. So, too, in the case of the two epicures, if there be sufficient of the best dainties for both, each will feel that it is so much the better. But whenever the dainties in question cannot be divided, it will be the tendency of each to take them furtively for himself.

And when we come to the conditions of happiness the matter will be just the same. If without incommoding ourselves we can, as Professor Huxley says, repress 'all those desires which run counter to the good of mankind,' we shall no doubt all willingly do so; only in that case little more need be said. The 'Civitas Dei' we are promised may be left to take care of itself, and it will doubtless very soon begin 'to rise like an exhalation.' But if this self-repression be a matter of great difficulty, and one requiring a constant struggle on our part, it will be needful for us to intensely realise, when we abstain from any action, that the happiness it would take from others will be far greater than the happiness it would give to ourselves. Suppose, for instance, a man were in love with his friend's wife, and had engaged on a certain night to take her to the theatre. He would instantly give the engagement up could he know that the people in the gallery would be burnt to death if he