with Kant, that duty or good conduct consists in the conscious
realization of the free reasonable will, which is essentially the
same in all rational beings. But in Kant’s view the universal
content of this will is only given in the formal condition of “only
acting as one can desire all to act,” to be subjectively applied
by each rational agent to his own volition; whereas Hegel
conceives the universal will as objectively presented to each man
in the laws, institutions and customary morality of the community
of which he is a member. Thus, in his view, not merely
natural inclinations towards pleasures, or the desires for selfish
happiness, require to be morally resisted; but even the prompting
of the individual’s conscience, the impulse to do what seems
to him right, if it comes into conflict with the common sense of
his community. It is true that Hegel regards the conscious
effort to realize one’s own conception of good as a higher stage
of moral development than the mere conformity to the jural
rules establishing property, maintaining contract and allotting
punishment to crime, in which the universal will is first expressed;
since in such conformity this will is only accomplished accidentally
by the outward concurrence of individual wills, and is
not essentially realized in any of them. He holds, however,
that this conscientious effort is self-deceived and futile, is even
the very root of moral evil, except it attains its realization in
harmony with the objective social relations in which the individual
finds himself placed. Of these relations the first grade is constituted
by the family, the second by civil society, and the third
by the state, the organization of which is the highest manifestation
of universal reason in the sphere of practice.
Hegelianism appears as a distinct element in modern English ethical thought; but the direct influence of Hegel’s system is perhaps less important than that indirectly exercised through the powerful stimulus which it has given to the study of the historical development of human thought and human society. According to Hegel, the essence of the universe is a process of thought from the abstract to the concrete; and a right understanding of this process gives the key for interpreting the evolution in time of European philosophy. So again, in his view, the history of mankind is a history of the necessary development of the free spirit through the different forms of political organization: the first being that of the Oriental monarchy, in which freedom belongs to the monarch only; the second, that of the Graeco-Roman republics, in which a select body of free citizens is sustained on a basis of slavery; while finally in the modern societies, sprung from the Teutonic invasion of the decaying Roman empire, freedom is recognized as the natural right of all members of the community. The effect of the lectures (posthumously edited) in which Hegel’s “Philosophy of History” and “History of Philosophy” were expounded, has extended far beyond the limits of his special school; indeed, the predominance of the historical method in all departments of the theory of practice is not a little due to their influence. (H. S.; X.)
D. Ethics since 1879.—Ethical controversies, like most other speculative disputes, have, during the latter part of the 19th and the beginning of the 20th century, centred round Darwinian theories. The chief characteristic of English moral philosophy in its previous history has been its comparative isolation from great movements, sometimes contemporary movements, of philosophical or scientific thought. Ethics in England no less than on the continent of Europe suffered until the time of Bacon from the excessive domination of theological dogma and the traditional scholastic and Aristotelian philosophy. But the moral philosophy of the 18th century, freed from scholastic trammels, was a genuine native product, arising out of the real problem of conduct and reaching its conclusions, at least ostensibly, by an analysis of, and an appeal to, the facts of conduct and the nature of morality. Even at the beginning of the 19th century, when the main interest of writers who belonged to the Utilitarian school was mainly political, the influence of political theories upon contemporary moral philosophy was upon the whole an influence of which the moral philosophers themselves were unconscious; and from the nature of things moral and political philosophy have a tendency to become one and the same inquiry. Mill, it is true, and Comte both encouraged the idea that society and conduct alike were susceptible of strictly scientific investigation. But the attempt not only to treat ethics scientifically, but actually to subordinate the principles of conduct to the principles of existing biological science or group of sciences biological in character, was reserved for post-Darwinian moral philosophers. That attempt has not, in the opinion of the majority of critics, been successful, and perhaps what is most permanent in the contribution of modern times to ethical theory will ultimately be attributed to philosophers antagonistic to evolutionary ethics. Nevertheless the application of the historical method to inquiries concerning the facts of morality and the moral life—itself part of the great movement of thought to which Darwin gave the chief impetus—has caused moral problems to be presented in a novel aspect; while the influence of Darwinism upon studies which have considerable bearing upon ethics, e.g. anthropology or the study of comparative religion, has been incalculable.
The other great movement in modern moral philosophy due to the influence of German, and especially Hegelian, idealism followed naturally for the most part from the revival of interest in metaphysics noticeable in the latter half of the 19th century.
But metaphysical systems of ethics are no novelty even in England, and, while the increased interest in ultimate issues of philosophy has enormously deepened and widened men’s appreciation of moral problems and the issues involved in conduct, the actual advance in ethical theory produced by such speculations has been comparatively slight. What is of lasting importance is the re-affirmation upon metaphysical grounds of the right of the moral consciousness to state and solve its own difficulties, and the successful repulsion of the claims of particular sciences such as biology to include the sphere of conduct within their scope and methods. And both evolutionary and idealistic ethics agree in repudiating the standpoint of narrow individualism, alike insist upon the necessity of regarding the self as social in character, and regard the end of moral progress as only realizable in a perfect society.
It is perhaps too much to hope that the long-continued controversy between hedonists and anti-hedonists has been finally settled. But certainly few modern moral philosophers would be found in the present day ready to defend the crudities of hedonistic psychology as they appear in Bentham and Mill. A certain common agreement has been reached concerning the impossibility of regarding pleasure as the sole motive criterion and end of moral action, though different opinions still prevail as to the place occupied by pleasure in the summum bonum, and the possibility of a hedonistic calculus.
The failure of “laissez-faire” individualism in politics to produce that common prosperity and happiness which its advocates hoped for caused men to question the egoistic basis upon which its ethical counterpart was constructed. Similarly the comparative failure of science to satisfy men’s aspirations alike in knowledge and, so far as the happiness of the masses is concerned, in practice has been largely instrumental in producing that revolt against material prosperity as the end of conduct which is characteristic of idealist moral philosophy. To this revolt, and to the general tendency to find the principle of morality in an ideal good present to the consciousness of all persons capable of acting morally, the widespread recognition of reason as the ultimate court of appeal alike in religion or politics, and latterly in economics also, has no doubt contributed largely. In the main the appeal to reason has followed the traditional course of such movements in ethics, and has reaffirmed in the light of fuller reflection the moral principles implicit in the ordinary moral consciousness. It is only in the present day that there are noticeable signs of dissatisfaction with current morality itself, and a tendency to substitute or advocate a new morality based ostensibly upon conclusions derived from the facts of scientific observation.
Darwin himself seems never to have questioned, in the sceptical direction in which his followers have applied his principles, the absolute character of moral obligation. What interested
