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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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NATURE OF <strong>THE</strong> MORAL FACULTY 305<br />

us to claim validity for the deliverances of the moral sense,<br />

solely in virtue of the role which it plays in maintaining<br />

and supporting th<strong>at</strong> form. It is clearly not enough, then,<br />

to show th<strong>at</strong> morality has a social reference.<br />

VARIETY OF ISSUES RAISED BY VIEW THAT<br />

SOCIETIES EVOLVE AND PROGRESS. We agree<br />

th<strong>at</strong> it is not, upholders of the theory reply, but<br />

societies evolve and progress and, since they do so, the<br />

moral sense evolves and progresses with them. It is<br />

<strong>at</strong> this point more particularly th<strong>at</strong> we find ourselves<br />

faced with questions which, as I have already mentioned,<br />

take us beyond the confines of this book. The question<br />

which we are now asked to consider is, do societies<br />

progress or not? The answer to it involves (a) meta-<br />

physics, since we must know wh<strong>at</strong> we mean by progress<br />

and must have some view, therefore, as to the goal of<br />

human evolution; (b) ethics, since we must know wh<strong>at</strong><br />

things are good; (c) politics, since we must know wh<strong>at</strong><br />

sort of political organiz<strong>at</strong>ion is best calcul<strong>at</strong>ed to embody<br />

and promote the things th<strong>at</strong> are good; (d] biology, an-<br />

thropology, and history, since having surveyed the past<br />

of our species, we must be in a position to judge whether<br />

the societies which exist now do or do not on the whole<br />

embody more of the things th<strong>at</strong> are good than the societies<br />

which have existed in the past, and whether contemporary<br />

political forms of organiz<strong>at</strong>ions are or are not more likely<br />

to promote an increase of the things th<strong>at</strong> are good than<br />

those which have existed in the past.<br />

To sum up in a single question the many questions<br />

th<strong>at</strong> are involved, we have to ask whether, assuming th<strong>at</strong><br />

we know wh<strong>at</strong> we mean by "better", human life does in<br />

fact become "better". It is obviously impossible even<br />

to <strong>at</strong>tempt to answer this question here, although some<br />

of the consider<strong>at</strong>ions involved, particularly those indic<strong>at</strong>ed<br />

under (b) and (c) above, form part of the enquiry to which<br />

this book is devoted. The most th<strong>at</strong> I can hope to do is to<br />

offer a number of brief observ<strong>at</strong>ions upon those of the

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