2

2.--_The Moral Sense_. Hartley denies the existence of any moral
instinct, or any moral judgments, proceeding upon the eternal relations
of things. If there be such, let instances of them be produced prior to
the influence of associations. Still, our moral approbation or
disapprobation is disinterested, and has a factitious independence. (1)
Children are taught what is right and wrong, and thus the associations
connected with the idea of praise and blame are transferred to the
virtues inculcated and the vices condemned. (2) Many vices and virtues,
such as sensuality, intemperance, malice, and the opposites, produce
_immediate_ consequences of evil and good respectively. (3) The
benefits, immediate or (at least) obvious, flowing from the virtues of
others, kindle love towards them, and thereafter to the virtues they
exhibit. (4) Another consideration is the _loveliness of virtue_,
arising from the suitableness of the virtues to each other, and to the
beauty, order, and perfection of the world. (5) The hopes and fears
connected with a future life, strengthen the feelings connected with
virtue. (6) Meditation upon God and prayer have a like effect. "All the
pleasures and pains of sensation, imagination, ambition (pride and
vanity), self-interest, sympathy, and theopathy (affection towards
God), as far as they are consistent with one another, with the frame of
our natures, and with the course of the world, beget in us a moral
sense, and lead us to the love and approbation of virtue, and to the
fear, hatred, and abhorrence of vice. This moral sense, therefore,
carries its own authority with it, inasmuch as it is the sum total of
all the rest, and the ultimate result from them; and employs the whole
force and authority of the whole nature of man against any particular
part of it that rebels against the determinations and commands of the
conscience or moral judgment."


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It will help in understanding both the structure and the working of the

nervous system to keep in mind that it contains _but one fundamental
unit of structure_
It will help in understanding both the structure and the working of the
nervous system to keep in mind that it contains _but one fundamental
unit of structure_. This is the neurone. Just as the house is built up
by adding brick upon brick, so brain, cord, nerves and organs of sense
are formed by the union of numberless neurones.


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Chap

Chap. XXVIII. discusses Moral Relations. Good and Evil are nothing but
Pleasure and Pain, and what causes them. Moral Good or Evil is the
conformity or unconformity of our voluntary actions to some Law,
entailing upon us good or evil by the will and power of the Law-giver,
to which good and evil we apply the names Reward and Punishment.


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A surprising number of suicides occur among girls who have been in

domestic service, when they discover that they have been betrayed by
their lovers
A surprising number of suicides occur among girls who have been in
domestic service, when they discover that they have been betrayed by
their lovers. Perhaps nothing is more astonishing than the attitude of
the mistress when the situation of such a forlorn girl is discovered,
and it would be interesting to know how far this attitude has influenced
these girls either to suicide or to their reckless choice of a
disreputable life, which statistics show so many of their number have
elected. The mistress almost invariably promptly dismisses such a girl,
assuring her that she is disgraced forever and too polluted to remain
for another hour in a good home. In full command of the situation, she
usually succeeds in convincing the wretched girl that she is irreparably
ruined. Her very phraseology, although unknown to herself, is a remnant
of that earlier historic period when every woman was obliged in her own
person to protect her home and to secure the status of her children. The
indignant woman is trying to exercise alone that social restraint which
should have been exercised by the community and which would have
naturally protected the girl, if she had not been so withdrawn from it,
in order to serve exclusively the interests of her mistress"s family.
Such a woman seldom follows the ruined girl through the dreary weeks
after her dismissal; her difficulty in finding any sort of work, the
ostracism of her former friends added to her own self-accusation, the
poverty and loneliness, the final ten days in the hospital, and the
great temptation which comes after that, to give away her child. The
baby farmer who haunts the public hospitals for such cases tells her
that upon the payment of forty or fifty dollars, he will take care of
the child for a year and that 'maybe it won"t live any longer than
that,' and unless the hospital is equipped with a social service
department, such as the one at the Massachusetts General, the girl
leaves it weak and low-spirited and too broken to care what becomes of
her. It is in moments such as these that many a poor girl, convinced
that all the world is against her, decides to enter a disreputable
house. Here at least she will find food and shelter, she will not be
despised by the other inmates and she can earn money for the support of
her child. Often she has received the address of such a house from one
of her companions in the maternity ward where, among the fifty per cent,
of the unmarried mothers, at least two or three sophisticated girls are
always to be found, eager to 'put wise' the girls who are merely
unfortunate. Occasionally a girl who follows such baneful advice still
insists upon keeping her child. I recall a pathetic case in the juvenile
court of Chicago when such a mother of a five-year-old child was
pronounced by the judge to be an 'improper guardian.' The agonized woman
was told that she might retain her child if she would completely change
her way of life; but she insisted that such a requirement was
impossible, that she had no other means of earning her living, and that
she had become too idle and broken for regular work. The child clung
piteously to the mother, and, having gathered from the evidence that she
was considered 'bad,' assured the judge over and over again that she was
'the bestest mother in the world.' The poor mother, who had begun her
wretched mode of life for her child"s sake, found herself so demoralized
by her hideous experiences that she could not leave the life, even for
the sake of the same child, still her most precious possession. Only six
years before, this mother had been an honest girl cheerfully working in
the household of a good woman, whose sense of duty had expressed itself
in dismissing 'the outcast.'


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Clergymen 4 per cent

Clergymen 4 per cent.
Farmers 19 ' '
Clerks 15 ' '
Miscellaneous (earning $15 to $25 per week) 62 ' '


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We are beginning to cut loose from this false tradition and are working

toward the establishment of more wholesome ideals
We are beginning to cut loose from this false tradition and are working
toward the establishment of more wholesome ideals. It is probably true,
for instance, that the man or the woman who is unhealthy is now
handicapped in opportunities for marriage, which may be considered an
index to the ideals of society.


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Is it because our modern industrialism is so new that we have been slow

to connect it with the poverty and vice all about us? The socialists
talk constantly of the relation of economic law to destitution and point
out the connection between industrial maladjustment and individual
wrongdoing, but certainly the study of social conditions, the obligation
to eradicate vice, cannot belong to one political party or to one
economic school
Is it because our modern industrialism is so new that we have been slow
to connect it with the poverty and vice all about us? The socialists
talk constantly of the relation of economic law to destitution and point
out the connection between industrial maladjustment and individual
wrongdoing, but certainly the study of social conditions, the obligation
to eradicate vice, cannot belong to one political party or to one
economic school. It must be recognized as a solemn obligation of
existing governments, and society must realize that economic conditions
can only be made more righteous and more human by the unceasing devotion
of generations of men.


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Prudence, in the shape of aversion to pain, is rendered more acute

when the pain is accompanied with Fear
Prudence, in the shape of aversion to pain, is rendered more acute
when the pain is accompanied with Fear. The perturbation of fear rises
up as a deterring motive when dangers loom in the distance. One
powerful check to the commission of injury is the retaliation of the
sufferer, which is a danger of the vague and illimitable kind,
calculated to create alarm.


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Man, therefore, has a specialist as well as comrade-like aspect;

and the case of militarism is not the only case of such
specialist submission
Man, therefore, has a specialist as well as comrade-like aspect;
and the case of militarism is not the only case of such
specialist submission. The tinker and tailor, as well as the soldier
and sailor, require a certain rigidity of rapidity of action:
at least, if the tinker is not organized that is largely why he does
not tink on any large scale. The tinker and tailor often represent
the two nomadic races in Europe: the Gipsy and the Jew; but the Jew
alone has influence because he alone accepts some sort of discipline.
Man, we say, has two sides, the specialist side where he must
have subordination, and the social side where he must have equality.
There is a truth in the saying that ten tailors go to make a man;
but we must remember also that ten Poets Laureate or ten Astronomers Royal
go to make a man, too. Ten million tradesmen go to make Man himself;
but humanity consists of tradesmen when they are not talking shop.
Now the peculiar peril of our time, which I call for argument"s sake
Imperialism or Caesarism, is the complete eclipse of comradeship
and equality by specialism and domination.


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The illustrations in this chapter are all taken from the Juvenile

Protective Association of Chicago in connection with its efforts to save
girls from overwhelming temptation
The illustrations in this chapter are all taken from the Juvenile
Protective Association of Chicago in connection with its efforts to save
girls from overwhelming temptation. Doubtless many other associations
could offer equally convincing testimony, for in recent years the number
of people to whom the very existence of the white slave traffic has
become unendurable and who are determinedly working against it, has
enormously increased.


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The 'conscience clause' should be immediately removed from the

act in which it was inserted on the grounds that it is weak and
reactionary in principle, not in the interests of the
development of the legislative aspect of the science of public
health, and that it permits in certain unintelligent
communities quite a considerable number of unvaccinated
children to grow up as a permanent menace to their town and
district
The 'conscience clause' should be immediately removed from the
act in which it was inserted on the grounds that it is weak and
reactionary in principle, not in the interests of the
development of the legislative aspect of the science of public
health, and that it permits in certain unintelligent
communities quite a considerable number of unvaccinated
children to grow up as a permanent menace to their town and
district.


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We are beginning to cut loose from this false tradition and are working

toward the establishment of more wholesome ideals
We are beginning to cut loose from this false tradition and are working
toward the establishment of more wholesome ideals. It is probably true,
for instance, that the man or the woman who is unhealthy is now
handicapped in opportunities for marriage, which may be considered an
index to the ideals of society.


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Another objection to the doctrine is, that happiness is a thing

unattainable, and that no one has a _right_ to it
Another objection to the doctrine is, that happiness is a thing
unattainable, and that no one has a _right_ to it. Not only can men do
without happiness, but renunciation is the first condition of all
nobleness of character.


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Government, Authority, Law, Obligation, Punishment, are all implicated

in the same great Institution of Society, to which Morality owes its
chief foundation, and the Moral Sentiment its special attribute
Government, Authority, Law, Obligation, Punishment, are all implicated
in the same great Institution of Society, to which Morality owes its
chief foundation, and the Moral Sentiment its special attribute.
Morality is not Prudence, nor Benevolence, in their primitive or
spontaneous manifestations; it is the systematic codification of
prudential and benevolent actions, rendered obligatory by what is
termed penalties or Punishment; an entirely distinct motive,
artificially framed by human society, but made so familiar to every
member of society as to be a second nature. None are allowed to be
prudential or sympathizing in their own way. Parents are compelled to
nourish their own children; servants to obey their own masters, to the
neglect of other regards; all citizens have to abide by the awards of
authority; bargains are to be fulfilled according to a prescribed form
and letter; truth is to be spoken on certain definite occasions, and
not on others. In a formed society, the very best impulses of nature
fail to guide the citizen"s actions. No doubt there ought to be a
general coincidence between what Prudence and Sympathy would dictate,
and what Law dictates; but the precise adjustment is a matter of
_institution_. A moral act is not merely an act tending to reconcile
the good of the agent with the good of the whole society; it is an
act, prescribed by the social authority, and rendered obligatory upon
every citizen. Its morality is constituted by its authoritative
prescription, and not by its fulfilling the primary ends of the social
institution. A bad law is still a law; an ill-judged moral precept is
still a moral precept, felt as such by every loyal citizen.


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We may define association, then, as the tendency among our thoughts to

form such a system of bonds with each other that the objects of
consciousness are vitally connected both (1) as they exist at any given
moment, and (2) as they occur in succession in the mental stream
We may define association, then, as the tendency among our thoughts to
form such a system of bonds with each other that the objects of
consciousness are vitally connected both (1) as they exist at any given
moment, and (2) as they occur in succession in the mental stream.


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4

4. _Private vices, public benefits_. Mandeville ventures to compare
society to a bowl of punch. Avarice is the souring, and prodigality the
sweetening of it. The water is the ignorance and folly of the insipid
multitude, while honour and the noble qualities of man represent the
brandy. To each of these ingredients we may object in turn, but
experience teaches that, when judiciously mixed, they make an excellent
liquor. It is not the good, but the evil qualities of men, that lead to
worldly greatness. Without luxury we should have no trade. This
doctrine is illustrated at great length, and has been better remembered
than anything else in the book; but it may be dismissed with two
remarks. (1) It embodies an error in political economy, namely, that it
is spending and not saving that gives employment to the poor. If
Mandeville"s aim had been less critical, and had he been less delighted
with his famous paradox, we may infer from the acuteness of his
reasoning on the subject, that he would have anticipated the true
doctrine of political economy, as he saw through the fallacy of the
mercantile theory. (2) He employs the term, luxury, with great
latitude, as including whatever is not a bare necessary of existence.
According to the fashionable doctrine of his day, all luxury was called
an evil and a vice; and in this sense, doubtless, vice is essential to
the existence of a great nation.


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It has often been alleged, however, that the lower mortality among

abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers
It has often been alleged, however, that the lower mortality among
abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers.


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Book Seventh has, two Parts

Book Seventh has, two Parts. Part first discusses the grades of moral
strength and moral weakness. Part second is a short dissertation on
Pleasure, superseded by the superior handling of the subject in the
Tenth Book.


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HOW WE INTROSPECT

HOW WE INTROSPECT.--Introspection is something of an art; it has to be
learned. Some master it easily, some with more difficulty, and some, it
is to be feared, never become skilled in its use. In order to introspect
one must catch himself unawares, so to speak, in the very act of
thinking, remembering, deciding, loving, hating, and all the rest. These
fleeting phases of consciousness are ever on the wing; they never pause
in their restless flight and we must catch them as they go. This is not
so easy as it appears; for the moment we turn to look in upon the mind,
that moment consciousness changes. The thing we meant to examine is
gone, and something else has taken its place. All that is left us then
is to view the mental object while it is still fresh in the memory, or
to catch it again when it returns.


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An ideal course of conduct implies a constant readiness, after all has

been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death
An ideal course of conduct implies a constant readiness, after all has
been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death. This is one
of the supreme aims of every great philosophy or religion. Job (13:15)
said, 'Though He slay me, yet will I put my trust in Him,' and Christ
exclaimed, 'If it be possible let this cup pass from me; nevertheless,
not as I will, but as Thou wilt.'


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