has firmly established this principle; it is incorporated into all codes of morals.
In the physical sciences we explain any particular phenomenon by laws already established. We explain the reason why any particular candle burns and gives off light, by laws already discovered of oxidation and incandescence. So in the science of morality we determine whether any particular action is right or wrong, by referring the action under consideration to laws that have eebn already established.
Certain laws conduce more to the well-being of humanity than others. Thus, the law, It is wrong to murder, is of vastly more importance than the law, It is wrong to lie. Because, if we all committed murder, the world would be depopulated; while, if we all told lies, there would be a sad confusion, yet some of us would manage to exist. Hence, to commit murder is a greater wrong than to tell a lie, and a man would be perfectly justified in telling a lie in order to escape either becoming a murderer or being himself murdered. In this manner we can test the relative importance of moral laws.
As the attraction of gravitation differs under different circumstances, although the law of gravitation always remains the same, so can a falsehood, according to circumstances, be a greater or lesser wrong—be a so-called white lie of society, be the business lie of the dishonest tradesman, or the criminal lie of the perjurer—and still the law, It is wrong to lie, would remain unassailed. We determine by deduction whether any particular action is right or wrong: If the act is in conflict with a law of morality, it is wrong; if not in conflict, it is right.
The laws of morality are not all of the same relative importance. Those laws which are more vital to the well-being of humanity are more important than those laws which are less vital. Hence, occasions can arise when we are justified in breaking one law, in order that we may escape breaking another of greater importance.
The thinking mind of to-day asks, Is there a scientific basis for morality? I think there is. The modified doctrine of utility, or, as I have expressed it, conducive to the well-being of humanity, is the basis which science seeks. We deduce, from the experience of races and nations for centuries and for ages, the laws in regard to conduct which are for man's best welfare. These laws, systematically arranged, would constitute the science of morality or morals. As yet such a science does not exist. The material is all at hand; it but awaits the master workman to fashion it into shape.
An incidental question here arises. Had we a most complete science of morality, would it affect, either for better or for worse, the morality of the masses? At present the dictates of morality are enforced in three ways: By the so-called criminal or penal laws of the land; by public opinion, or the opinion of society; by the teachings of
