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Show DS THE DESCENT OF MAN. PART I· fundamentally identical with the social instincts; and in the case of the lower animals it would be absurd to speak of these instincts as having been developed fr?m selfishness, or for the happiness of the commumty. They have, however, certainly been developed for the o-eneral good of the community. The term, general ~ood, may be defined as the means by which the gre~test possible number of individuals can be reared m full vigour and health, with all their faculties perfect, under the conditions to which they are exposed. As the social instincts both of man and the lower animals have no doubt been developed by the same steps, it would be advisable, if found practicable, to use the same definition in both cases, and to take as the test of morality, the general good or welfare of the community, rather than the general happiness ; but this definition would perhaps require some limitation on account of political ethics. When a man risks his life to save that of a fellowcreature, it seems more appropriate to say that he acts for the general good or welfare, rather than for the general happiness of mankind. No doubt the welfare and the happiness of the individual usually coincide; and a contented, happy tribe will flourish better than one that is discontented and unhappy. \V e have seen that at an early period in the history of man, the expressed wishes of the community will have naturally influenced to a large extent the conduct of each member; and as all wish for happiness, the" greatest happiness principle" will have become a most important secondary guide and object ; the social instincts, including sympathy, always serving as the primary impulse and guide. Thus the reproach of laying the foundation of the most noble part of our nature in the base principle of selfishness is removed; unless indeed the sa tis- C HAP. III. MORAL SENSE. 9!) faction which every animal feels when it follows its proper instincts, and the dissatisfaction felt when prevented, be called selfish. The expression of the wishes and judgment of the members of the same community, at first by oral and afterwards by written language, serves, as just remarked, as a most important secondary guide of conduct, in aid of the social instincts, but sometimes in opposition to them. This latter fact is well exemplified by the Law of Honour, that is the law of the opinion of our equals, and not of all our countrymen. The breach of this law, even when the breach is known to be strictly accordant with true morality, has caused many a man more agony than a real crime. We recognise the same influence in the burning sense of shame which most of us have felt even after the inte-rval of years, when calling to mind some accidental breach of a trifling though fixed rule of etiquette. The judgment of the community will generally be guided by some rude experience of what is best in the long run for all the members ; but this judgment will not rarely err from ignorance and from weak powers of reasoning. Hence the strangest customs and superstitions, in complete opposition to the true welfare and happiness of mankind, have become all-powerful throughout the world. We see this in the horror felt by a Hindoo who breaks his caste, in the shame of a Mahometan woman who exposes her face, and in innumerable other instances. It would be difficult to distinguish between the remorse felt by a Hindoo who has eaten unclean food, from that felt after committing a theft; but the former would probably be the more severe. How so many absurd rules of conduct, as well as so many absurd religious beliefs, have originated we do not know; nor how it is that they have become, in all H2 |
