# Principia Ethica/Chapter I

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CHAPTER I.
THE SUBJECT-MATTER OF ETHICS.
1. It is very easy to point out some among our every-day judgments, with the truth of which Ethics is undoubtedly concerned. Whenever we say, ‘So and so is a good man,’ or ‘That fellow is a villain’; whenever we ask, ‘What ought I to do?’ or ‘Is it wrong for me to do like this?’; whenever we hazard such remarks as ‘Temperance is a virtue and drunkenness a vice’—it is undoubtedly the business of Ethics to discuss such questions and such statements; to argue what is the true answer when we ask what it is right to do, and to give reasons for thinking that our statements about the character of persons or the morality of actions are true or false. In the vast majority of cases, where we make statements involving any of the terms ‘virtue,’ ‘vice,’ ‘duty,’ ‘right,’ ‘ought,’ ‘good,’ ‘bad,’ we are making ethical judgments; and if we wish to discuss their truth, we shall be discussing a point of Ethics.
So much as this is not disputed; but it falls very far short of defining the province of Ethics. That province may indeed be defined as the whole truth about that which is at the same time common to all such judgments and peculiar to them. But we have still to ask the question: What is it that is thus common and peculiar? And this is a question to which very different answers have been given by ethical philosophers of acknowledged reputation, and none of them, perhaps, completely satisfactory.
2. If we take such examples as those given above, we shall not be far wrong in saying that they are all of them concerned ​with the question of ‘conduct’—with the question, what, in the conduct of us, human beings, is good, and what is bad, what is right, and what is wrong. For when we say that a man is good, we commonly mean that he acts rightly; when we say that drunkenness is a vice, we commonly mean that to get drunk is a wrong or wicked action. And this discussion of human conduct is, in fact, that with which the name ‘Ethics’ is most intimately associated. It is so associated by derivation; and conduct is undoubtedly by far the commonest and most generally interesting object of ethical judgments.
Accordingly, we find that many ethical philosophers are disposed to accept as an adequate definition of ‘Ethics’ the statement that it deals with the question what is good or bad in human conduct. They hold that its enquiries are properly confined to ‘conduct’ or to ‘practice’; they hold that the name ‘practical philosophy’ covers all the matter with which it has to do. Now, without discussing the proper meaning of the word (for verbal questions are properly left to the writers of dictionaries and other persons interested in literature; philosophy, as we shall see, has no concern with them), I may say that I intend to use ‘Ethics’ to cover more than this—a usage, for which there is, I think, quite sufficient authority. I am using it to cover an enquiry for which, at all events, there is no other word: the general enquiry into what is good.
Ethics is undoubtedly concerned with the question what good conduct is; but, being concerned with this, it obviously does not start at the beginning, unless it is prepared to tell us what is good as well as what is conduct. For ‘good conduct’ is a complex notion: all conduct is not good; for some is certainly bad and some may be indifferent. And on the other hand, other things, beside conduct, may be good; and if they are so, then, ‘good’ denotes some property, that is common to them and conduct; and if we examine good conduct alone of all good things, then we shall be in danger of mistaking for this property, some property which is not shared by those other things: and thus we shall have made a mistake about Ethics even in this limited sense; for we shall not know what good conduct really is. This is a mistake which many writers have actually made, ​from limiting their enquiry to conduct. And hence I shall try to avoid it by considering first what is good in general; hoping, that if we can arrive at any certainty about this, it will be much easier to settle the question of good conduct; for we all know pretty well what ‘conduct’ is. This, then, is our first question: What is good? and What is bad? and to the discussion of this question (or these questions) I give the name of Ethics, since that science must, at all events, include it.
3. But this is a question which may have many meanings. If, for example, each of us were to say ‘I am doing good now’ or ‘I had a good dinner yesterday,’ these statements would each of them be some sort of answer to our question, although perhaps a false one. So, too, when A asks B what school he ought to send his son to, B’s answer will certainly be an ethical judgment. And similarly all distribution of praise or blame to any personage or thing that has existed, now exists, or will exist, does give some answer to the question ‘What is good?’ In all such cases some particular thing is judged to be good or bad: the question ‘What?’ is answered by ‘This.’ But this is not the sense in which a scientific Ethics asks the question. Not one, of all the many million answers of this kind, which must be true, can form a part of an ethical system; although that science must contain reasons and principles sufficient for deciding on the truth of all of them. There are far too many persons, things and events in the world, past, present, or to come, for a discussion of their individual merits to be embraced in any science. Ethics, therefore, does not deal at all with facts of this nature, facts that are unique, individual, absolutely particular; facts with which such studies as history, geography, astronomy, are compelled, in part at least, to deal. And, for this reason, it is not the business of the ethical philosopher to give personal advice or exhortation.
4. But there is another meaning which may be given to the question ‘What is good?’ ‘Books are good’ would be an answer to it, though an answer obviously false; for some books are very bad indeed. And ethical judgments of this kind do indeed belong to Ethics; though I shall not deal with many of them. Such is the judgment ‘Pleasure is good’—a judgment, ​of which Ethics should discuss the truth, although it is not nearly as important as that other judgment, with which we shall be much occupied presently—‘Pleasure alone is good.’ It is judgments of this sort, which are made in such books on Ethics as contain a list of ‘virtues’—in Aristotle’s ‘Ethics’ for example. But it is judgments of precisely the same kind, which form the substance of what is commonly supposed to be a study different from Ethics, and one much less respectable—the study of Casuistry. We may be told that Casuistry differs from Ethics, in that it is much more detailed and particular, Ethics much more general. But it is most important to notice that Casuistry does not deal with anything that is absolutely particular—particular in the only sense in which a perfectly precise line can be drawn between it and what is general. It is not particular in the sense just noticed, the sense in which this book is a particular book, and A’s friend’s advice particular advice. Casuistry may indeed be more particular and Ethics more general; but that means they differ only in degree and not in kind. And this is universally true of ‘particular’ and ‘general,’ when used in this common, but inaccurate, sense. So far as Ethics allows itself to give lists of virtues or even to name constituents of the Ideal, it is indistinguishable from Casuistry. Both alike deal with what is general, in the sense in which physics and chemistry deal with what is general. Just as chemistry aims at discovering what are the properties of oxygen, wherever it occurs, and not only of this or that particular specimen of oxygen; so Casuistry aims at discovering what actions are good, whenever they occur. In this respect Ethics and Casuistry alike are to be classed with such sciences as physics, chemistry, and physiology, in their absolute distinction from those of which history and geography are instances. And it is to be noted that, owing to their detailed nature, casuistical investigations are actually nearer to physics and to chemistry than are the investigations usually assigned to Ethics. For just as physics cannot rest content with the discovery that light is propagated by waves of ether, but must go on to discover the particular nature of the ether-waves corresponding to each several colour; so Casuistry, not content with the general law ​that charity is a virtue, must attempt to discover the relative merits of every different form of charity. Casuistry forms, therefore, part of the ideal of ethical science: Ethics cannot be complete without it. The defects of Casuistry are not defects of principle; no objection can be taken to its aim and object. It has failed only because it is far too difficult a subject to be treated adequately in our present state of knowledge. The casuist has been unable to distinguish, in the cases which he treats, those elements upon which their value depends. Hence he often thinks two cases to be alike in respect of value, when in reality they are alike only in some other respect. It is to mistakes of this kind that the pernicious influence of such investigations has been due. For Casuistry is the goal of ethical investigation. It cannot be safely attempted at the beginning of our studies, but only at the end.
5. But our question ‘What is good?’ may still have another meaning. We may, in the third place, mean to ask, not what thing or things are good, but how ‘good’ is to be defined. This is an enquiry which belongs only to Ethics, not to Casuistry; and this is the enquiry which will occupy us first.
It is an enquiry to which most special attention should be directed; since this question, how ‘good’ is to be defined, is the most fundamental question in all Ethics. That which is meant by ‘good’ is, in fact, except its converse ‘bad,’ the only simple object of thought which is peculiar to Ethics. Its definition is, therefore, the most essential point in the definition of Ethics; and moreover a mistake with regard to it entails a far larger number of erroneous ethical judgments than any other. Unless this first question be fully understood, and its true answer clearly recognised, the rest of Ethics is as good as useless from the point of view of systematic knowledge. True ethical judgments, of the two kinds last dealt with, may indeed be made by those who do not know the answer to this question as well as by those who do; and it goes without saying that the two classes of people may live equally good lives. But it is extremely unlikely that the most general ethical judgments will be equally valid, in the absence of a true answer to this question: I shall presently try to shew that the gravest errors have been largely due to ​beliefs in a false answer. And, in any case, it is impossible that, till the answer to this question be known, any one should know what is the evidence for any ethical judgment whatsoever. But the main object of Ethics, as a systematic science, is to give correct reasons for thinking that this or that is good; and, unless this question be answered, such reasons cannot be given. Even, therefore, apart from the fact that a false answer leads to false conclusions, the present enquiry is a most necessary and important part of the science of Ethics.
6. What, then, is good? How is good to be defined? Now, it may be thought that this is a verbal question. A definition does indeed often mean the expressing of one word’s meaning in other words. But this is not the sort of definition I am asking for. Such a definition can never be of ultimate importance to any study except lexicography. If I wanted that kind of definition I should have to consider in the first place how people generally used the word ‘good’; but my business is not with its proper usage, as established by custom. I should, indeed, be foolish if I tried to use it for something which it did not usually denote: if, for instance, I were to announce that, whenever I used the word ‘good,’ I must be understood to be thinking of that object which is usually denoted by the word ‘table.’ I shall, therefore, use the word in the sense in which I think it is ordinarily used; but at the same time I am not anxious to discuss whether I am right in thinking it is so used. My business is solely with that object or idea, which I hold, rightly or wrongly, that the word is generally used to stand for. What I want to discover is the nature of that object or idea, and about this I am extremely anxious to arrive at an agreement.
But if we understand the question in this sense, my answer to it may seem a very disappointing one. If I am asked, ‘What is good?’ my answer is that good is good, and that is the end of the matter. Or if I am asked ‘How is good to be defined?’ my answer is that it cannot be defined, and that is all I have to say about it. But disappointing as these answers may appear, they are of the very last importance. To readers who are familiar with philosophic terminology, I can express their im​portance by saying that they amount to this: That propositions about the good are all of them synthetic and never analytic; and that is plainly no trivial matter. And the same thing may be expressed more popularly, by saying that, if I am right, then nobody can foist upon us such an axiom as that ‘Pleasure is the only good’ or that ‘The good is the desired’ on the pretence that this is ‘the very meaning of the word.’
7. Let us, then, consider this position. My point is that ‘good’ is a simple notion, just as ‘yellow’ is a simple notion; that, just as you cannot, by any manner of means, explain to anyone who does not already know it, what yellow is, so you cannot explain what good is. Definitions of the kind that I was asking for, definitions which describe the real nature of the object or notion denoted by a word, and which do not merely tell us what the word is used to mean, are only possible when the object or notion in question is something complex. You can give a definition of a horse, because a horse has many different properties and qualities, all of which you can enumerate. But when you have enumerated them all, when you have reduced a horse to his simplest terms, you can no longer define those terms. They are simply something which you think of or perceive, and to anyone who cannot think of or perceive them, you can never, by any definition, make their nature known. It may perhaps be objected to this that we are able to describe to others, objects which they have never seen or thought of. We can, for instance, make a man understand what a chimaera is, although he has never heard of one or seen one. You can tell him that it is an animal with a lioness’s head and body, with a goat’s head growing from the middle of its back, and with a snake in place of its tail. But here the object which you are describing is a complex object; it is entirely composed of parts, with which we are all perfectly familiar—a snake, a goat, a lioness; and we know, too, the manner in which those parts are to be put together, because we know what is meant by the middle of a lioness’s back, and where her tail is wont to grow. And so it is with all objects, not previously known, which we are able to define: they are all complex; all composed of parts, which may themselves, in the ​first instance, be capable of similar definition, but which must in the end be reducible to simplest parts, which can no longer be defined. But yellow and good, we say, are not complex: they are notions of that simple kind, out of which definitions are composed and with which the power of further defining ceases.
8. When we say, as Webster says, ‘The definition of horse is “A hoofed quadruped of the genus Equus,”’ we may, in fact, mean three different things. (1) We may mean merely: ‘When I say “horse,” you are to understand that I am talking about a hoofed quadruped of the genus Equus.’ This might be called the arbitrary verbal definition: and I do not mean that good is indefinable in that sense. (2) We may mean, as Webster ought to mean: ‘When most English people say “horse,” they mean a hoofed quadruped of the genus Equus.’ This may be called the verbal definition proper, and I do not say that good is indefinable in this sense either; for it is certainly possible to discover how people use a word: otherwise, we could never have known that ‘good’ may be translated by ‘gut’ in German and by ‘bon’ in French. But (3) we may, when we define horse, mean something much more important. We may mean that a certain object, which we all of us know, is composed in a certain manner: that it has four legs, a head, a heart, a liver, etc., etc., all of them arranged in definite relations to one another. It is in this sense that I deny good to be definable. I say that it is not composed of any parts, which we can substitute for it in our minds when we are thinking of it. We might think just as clearly and correctly about a horse, if we thought of all its parts and their arrangement instead of thinking of the whole: we could, I say, think how a horse differed from a donkey just as well, just as truly, in this way, as now we do, only not so easily; but there is nothing whatsoever which we could substitute for good; and that is what I mean, when I say that good is indefinable.
9. But I am afraid I have still not removed the chief difficulty which may prevent acceptance of the proposition that good is indefinable. I do not mean to say that the good, that which is good, is thus indefinable; if I did think so, I should not ​be writing on Ethics, for my main object is to help towards discovering that definition. It is just because I think there will be less risk of error in our search for a definition of ‘the good,’ that I am now insisting that good is indefinable. I must try to explain the difference between these two. I suppose it may be granted that ‘good’ is an adjective. Well, ‘the good,’ ‘that which is good,’ must therefore be the substantive to which the adjective ‘good’ will apply: it must be the whole of that to which the adjective will apply, and the adjective must always truly apply to it. But if it is that to which the adjective will apply, it must be something different from that adjective itself; and the whole of that something different, whatever it is, will be our definition of the good. Now it may be that this something will have other adjectives, beside ‘good,’ that will apply to it. It may be full of pleasure, for example; it may be intelligent: and if those two adjectives are really part of its definition, then it will certainly be true, that pleasure and intelligence are good. And many people appear to think that, if we say ‘Pleasure and intelligence are good,’ or if we say ‘Only pleasure and intelligence are good,’ we are defining ‘good.’ Well, I cannot deny that propositions of this nature may sometimes be called definitions; I do not know well enough how the word is generally used to decide upon this point. I only wish it to be understood that that is not what I mean when I say there is no possible definition of good, and that I shall not mean this if I use the word again. I do most fully believe that some true proposition of the form ‘Intelligence is good and intelligence alone is good’ can be found; if none could be found, our definition of the good would be impossible. As it is, I believe the good to be definable; and yet I still say that good itself is indefinable.
10. ‘Good,’ then, if we mean by it that quality which we assert to belong to a thing, when we say that the thing is good, is incapable of any definition, in the most important sense of that word. The most important sense of ‘definition’ is that in which a definition states what are the parts which invariably compose a certain whole; and in this sense ‘good’ has no definition because it is simple and has no parts. It is one of ​those innumerable objects of thought which are themselves incapable of definition, because they are the ultimate terms of reference to which whatever is capable of definition must be defined. That there must be an indefinite number of such terms is obvious, on reflection; since we cannot define anything except by an analysis, which, when carried as far as it will go, refers us to something, which is simply different from anything else, and which by that ultimate difference explains the peculiarity of the whole which we are defining: for every whole contains some parts which are common to other wholes also. There is, therefore, no intrinsic difficulty in the contention that ‘good’ denotes a simple and indefinable quality. There are many other instances of such qualities.
Consider yellow, for example. We may try to define it, by describing its physical equivalent; we may state what kind of light-vibrations must stimulate the normal eye, in order that we may perceive it. But a moment’s reflection is sufficient to shew that those light-vibrations are not themselves what we mean by yellow. They are not what we perceive. Indeed, we should never have been able to discover their existence, unless we had first been struck by the patent difference of quality between the different colours. The most we can be entitled to say of those vibrations is that they are what corresponds in space to the yellow which we actually perceive.
Yet a mistake of this simple kind has commonly been made about ‘good.’ It may be true that all things which are good are also something else, just as it is true that all things which are yellow produce a certain kind of vibration in the light. And it is a fact, that Ethics aims at discovering what are those other properties belonging to all things which are good. But far too many philosophers have thought that when they named those other properties they were actually defining good; that these properties, in fact, were simply not ‘other,’ but absolutely and entirely the same with goodness. This view I propose to call the ‘naturalistic fallacy’ and of it I shall now endeavour to dispose.
11. Let us consider what it is such philosophers say. And first it is to be noticed that they do not agree among themselves. ​They not only say that they are right as to what good is, but they endeavour to prove that other people who say that it is something else, are wrong. One, for instance, will affirm that good is pleasure, another, perhaps, that good is that which is desired; and each of these will argue eagerly to prove that the other is wrong. But how is that possible? One of them says that good is nothing but the object of desire, and at the same time tries to prove that it is not pleasure. But from his first assertion, that good just means the object of desire, one of two things must follow as regards his proof:
(1) He may be trying to prove that the object of desire is not pleasure. But, if this be all, where is his Ethics? The position he is maintaining is merely a psychological one. Desire is something which occurs in our minds, and pleasure is something else which so occurs; and our would-be ethical philosopher is merely holding that the latter is not the object of the former. But what has that to do with the question in dispute? His opponent held the ethical proposition that pleasure was the good, and although he should prove a million times over the psychological proposition that pleasure is not the object of desire, he is no nearer proving his opponent to be wrong. The position is like this. One man says a triangle is a circle: another replies, ‘A triangle is a straight line, and I will prove to you that I am right: for’ (this is the only argument) ‘a straight line is not a circle.’ ‘That is quite true,’ the other may reply; ‘but nevertheless a triangle is a circle, and you have said nothing whatever to prove the contrary. What is proved is that one of us is wrong, for we agree that a triangle cannot be both a straight line and a circle: but which is wrong, there can be no earthly means of proving, since you define triangle as straight line and I define it as circle.’—Well, that is one alternative which any naturalistic Ethics has to face; if good is defined as something else, then it is impossible either to prove that any other definition is wrong or even to deny such definition.
(2) The other alternative will scarcely be more welcome. It is that the discussion is after all a verbal one. When A says ‘Good means pleasant’ and B says ‘Good means desired,’ they may merely wish to assert that most people have used the word ​for what is pleasant and for what is desired respectively. And this is quite an interesting subject for discussion: only it is not a whit more an ethical discussion than the last was. Nor do I think that any exponent of naturalistic Ethics would be willing to allow that this was all he meant. They are all so anxious to persuade us that what they call the good is what we really ought to do. ‘Do, pray, act so, because the word “good” is generally used to denote actions of this nature’: such, on this view, would be the substance of their teaching. And in so far as they tell us how we ought to act, their teaching is truly ethical, as they mean it to be. But how perfectly absurd is the reason they would give for it! ‘You are to do this, because most people use a certain word to denote conduct such as this.’ ‘You are to say the thing which is not, because most people call it lying.’ That is an argument just as good!—My dear sirs, what we want to know from you as ethical teachers, is not how people use a word; it is not even, what kind of actions they approve, which the use of this word ‘good’ may certainly imply: what we want to know is simply what is good. We may indeed agree that what most people do think good, is actually so; we shall at all events be glad to know their opinions: but when we say that their opinions about what is good, we do mean what we say; we do not care whether they call that thing ‘horse’ or ‘table’ or ‘chair,’ ‘gut’ or ‘bon’ or ‘ἀγαθός’; we want to know what it is that they so call. When they say ‘Pleasure is good,’ we cannot believe that they merely mean ‘Pleasure is pleasure’ and nothing more than that.
12. Suppose a man says ‘I am pleased’; and suppose it is not a lie or a mistake but the truth. Well, if it is true, what does that mean? It means that his mind, a certain definite mind, distinguished by certain definite marks from all others has at this moment a certain definite feeling called pleasure. ‘Pleased’ means nothing but having pleasure, and though we may be more pleased or less pleased, and even, we may admit for the present, have one or another kind of pleasure; yet in so far as it is pleasure we have, whether there be more or less of it, and whether it be of one kind or another, what we have is ​one definite thing, absolutely indefinable, some one thing that is the same in all the various degrees and in all the various kinds of it that there may be. We may be able to say how it is related to other things: that, for example, it is in the mind, that it causes desire, that we are conscious of it, etc., etc. We can, I say, describe its relations to other things, but define it we can not. And if anybody tried to define pleasure for us as being any other natural object; if anybody were to say, for instance, that pleasure means the sensation of red, and were to proceed to deduce from that that pleasure is a colour, we should be entitled to laugh at him and to distrust his future statements about pleasure. Well, that would be the same fallacy which I have called the naturalistic fallacy. That ‘pleased’ does not mean ‘having the sensation of red,’ or anything else whatever, does not prevent us from understanding what it does mean. It is enough for us to know that ‘pleased’ does mean ‘having the sensation of pleasure,’ and though pleasure is absolutely indefinable, though pleasure is pleasure and nothing else whatever, yet we feel no difficulty in saying that we are pleased. The reason is, of course, that when I say ‘I am pleased,’ I do not mean that ‘I’ am the same thing as ‘having pleasure.’ And similarly no difficulty need be found in my saying that ‘pleasure is good’ and yet not meaning that ‘pleasure’ is the same thing as ‘good,’ that pleasure means good, and that good means pleasure. If I were to imagine that when I said ‘I am pleased,’ I meant that I was exactly the same thing as ‘pleased,’ I should not indeed call that a naturalistic fallacy, although it would be the same fallacy as I have called naturalistic with reference to Ethics. The reason of this is obvious enough. When a man confuses two natural objects with one another, defining the one by the other, if for instance, he confuses himself, who is one natural object, with ‘pleased’ or with ‘pleasure’ which are others, then there is no reason to call the fallacy naturalistic. But if he confuses ‘good,’ which is not in the same sense a natural object, with any natural object whatever, then there is a reason for calling that a naturalistic fallacy; its being made with regard to ‘good’ marks it as something quite specific, and this specific mistake deserves a name because it is so common. ​As for the reasons why good is not to be considered a natural object, they may be reserved for discussion in another place. But, for the present, it is sufficient to notice this: Even if it were a natural object, that would not alter the nature of the fallacy nor diminish its importance one whit. All that I have said about it would remain quite equally true: only the name which I have called it would not be so appropriate as I think it is. And I do not care about the name: what I do care about is the fallacy. It does not matter what we call it, provided we recognise it when we meet with it. It is to be met with in almost every book on Ethics; and yet it is not recognised: and that is why it is necessary to multiply illustrations of it, and convenient to give it a name. It is a very simple fallacy indeed. When we say that an orange is yellow, we do not think our statement binds us to hold that ‘orange’ means nothing else than ‘yellow,’ or that nothing can be yellow but an orange. Supposing the orange is also sweet! Does that bind us to say that ‘sweet’ is exactly the same thing as ‘yellow,’ that ‘sweet’ must be defined as ‘yellow’? And supposing it be recognised that ‘yellow’ just means ‘yellow’ and nothing else whatever, does that make it any more difficult to hold that oranges are yellow? Most certainly it does not: on the contrary, it would be absolutely meaningless to say that oranges were yellow unless yellow did in the end mean just ‘yellow’ and nothing else whatever—unless it was absolutely indefinable. We should not get any very clear notion about things, which are yellow—we should not get very far with our science, if we were bound to hold that everything which was yellow, meant exactly the same thing as yellow. We should find we had to hold that an orange was exactly the same thing as a stool, a piece of paper, a lemon, anything you like. We could prove any number of absurdities; but should we be the nearer to the truth? Why, then, should it be different with ‘good’? Why, if good is good and indefinable, should I be held to deny that pleasure is good? Is there any difficulty in holding both to be true at once? On the contrary, there is no meaning in saying that pleasure is good, unless good is something different from pleasure. It is absolutely useless, so far as Ethics is concerned, to prove, as Mr Spencer ​tries to do, that increase of pleasure coincides with increase of life, unless good means something different from either life or pleasure. He might just as well try to prove that an orange is yellow by shewing that it is always wrapped up in paper.
13. In fact, if it is not the case that ‘good’ denotes something simple and indefinable, only two alternatives are possible: either it is a complex, a given whole, about the correct analysis of which there could be disagreement; or else it means nothing at all, and there is no such subject as Ethics. In general, however, ethical philosophers have attempted to define good, without recognising what such an attempt must mean. They actually use arguments which involve one or both of the absurdities considered in § 11. We are, therefore, justified in concluding that the attempt to define good is chiefly due to want of clearness as to the possible nature of definition. There are, in fact, only two serious alternatives to be considered, in order to establish the conclusion that ‘good’ does denote a simple and indefinable notion. It might possibly denote a complex, as ‘horse’ does; or it might have no meaning at all. Neither of these possibilities has, however, been clearly conceived and seriously maintained, as such, by those who presume to define good; and both may be dismissed by a simple appeal to facts.
(1) The hypothesis that disagreement about the meaning of good is disagreement with regard to the correct analysis of a given whole, may be most plainly seen to be incorrect by consideration of the fact that, whatever definition may be offered, it may be always asked, with significance, of the complex so defined, whether it is itself good. To take, for instance, one of the more plausible, because one of the more complicated, of such proposed definitions, it may easily be thought, at first sight, that to be good may mean to be that which we desire to desire. Thus if we apply this definition to a particular instance and say ‘When we think that A is good, we are thinking that A is one of the things which we desire to desire,’ our proposition may seem quite plausible. But, if we carry the investigation further, and ask ourselves ‘Is it good to desire to desire A?’ it is apparent, on a little reflection, that this question is itself as intelligible, as the original question, ‘Is A good?’—that we are, ​in fact, now asking for exactly the same information about the desire to desire A, for which we formerly asked with regard to A itself. But it is also apparent that the meaning of this second question cannot be correctly analysed into ‘Is the desire to desire A one of the things which we desire to desire?’: we have not before our minds anything so complicated as the question ‘Do we desire to desire to desire to desire A?’ Moreover any one can easily convince himself by inspection that the predicate of this proposition—‘good’—is positively different from notion of ‘desiring to desire’ which enters into its subject: ‘That we should desire to desire A is good’ is not merely equivalent to ‘That A should be good is good.’ It may indeed be true that what we desire to desire is always also good; perhaps, even the converse may be true: but it is very doubtful whether this is the case, and the mere fact that we understand very well what is meant by doubting it, shews clearly that we have two different notions before our minds.
(2) And the same consideration is sufficient to dismiss the hypothesis that ‘good’ has no meaning whatsoever. It is very natural to make the mistake of supposing that what is universally true is of such a nature that its negation would be self-contradictory: the importance which has been assigned to analytic propositions in the history of philosophy shews how easy such a mistake is. And thus it is very easy to conclude that what seems to be a universal ethical principle is in fact an identical proposition; that, if, for example, whatever is called ‘good’ seems to be pleasant, the proposition ‘Pleasure is the good’ does not assert a connection between two different notions, but involves only one, that of pleasure, which is easily recognised as a distinct entity. But whoever will attentively consider with himself what is actually before his mind when he asks the question ‘Is pleasure (or whatever it may be) after all good?’ can easily satisfy himself that he is not merely wondering whether pleasure is pleasant. And if he will try this experiment with each suggested definition in succession, he may become expert enough to recognise that in every case he has before his mind a unique object, with regard to the connection of which with any other object, a distinct question may be asked. Every ​one does in fact understand the question ‘Is this good?’ When he thinks of it, his state of mind is different from what it would be, were he asked ‘Is this pleasant, or desired, or approved?’ It has a distinct meaning for him, even though he may not recognise in what respect it is distinct. Whenever he thinks of ‘intrinsic value,’ or ‘intrinsic worth,’ or says that a thing ‘ought to exist,’ he has before his mind the unique object—the unique property of things—which I mean by ‘good.’ Everybody is constantly aware of this notion, although he may never become aware at all that it is different from other notions of which he is also aware. But, for correct ethical reasoning, it is extremely important that he should become aware of this fact; and as soon as the nature of the problem is closely understood, there should be little difficulty in advancing so far in analysis.
14. ‘Good,’ then, is indefinable; and yet, so far as I know, there is only one ethical writer, Prof. Henry Sidgwick, who has clearly recognised and stated this fact. We shall see, indeed, how far many of the most reputed ethical systems fall short of drawing the conclusions which follow from such a recognition. At present I will only quote one instance, which will serve to illustrate the meaning and importance of this principle that ‘good’ is indefinable, or, as Prof. Sidgwick says, an ‘unanalysable notion.’ It is an instance to which Prof. Sidgwick himself refers in a note on the passage, in which he argues that ‘ought’ is unanalysable.
‘Bentham,’ says Sidgwick, ‘explains that his fundamental principle “states the greatest happiness of all those whose interest is in question as being the right and proper end of human action”’; and yet ‘his language in other passages of the same chapter would seem to imply’ that he means by the word “right” “conducive to the general happiness.” Prof. Sidgwick sees that, if you take these two statements together, you get the absurd result that ‘greatest happiness is the end of human action, which is conducive to the general happiness⟨’⟩; and so absurd does it seem to him to call this result, as Bentham calls it, ‘the fundamental principle of a moral system,’ that he suggests that Bentham cannot have meant it. Yet Prof. Sidgwick ​himself states elsewhere that Psychological Hedonism is ‘not seldom confounded with Egoistic Hedonism’; and that confusion, as we shall see, rests chiefly on that same fallacy, the naturalistic fallacy, which is implied in Bentham’s statements. Prof. Sidgwick admits therefore that this fallacy is sometimes committed, absurd as it is; and I am inclined to think that Bentham may really have been one of those who committed it. Mill, as we shall see, certainly did commit it. In any case, whether Bentham committed it or not, his doctrine, as above quoted, will serve as a very good illustration of this fallacy, and of the importance of the contrary proposition that good is indefinable.
Let us consider this doctrine. Bentham seems to imply, so Prof. Sidgwick says, that the word ‘right’ means ‘conducive to general happiness.’ Now this, by itself, need not necessarily involve the naturalistic fallacy. For the word ‘right’ is very commonly appropriated to actions which lead to the attainment of what is good; which are regarded as means to the ideal and not as ends-in-themselves. This use of ‘right,’ as denoting what is good as a means, whether or not it also be good as an end, is indeed the use to which I shall confine the word. Had Bentham been using ‘right’ in this sense, it might be perfectly consistent for him to define right as ‘conducive to the general happiness,’ provided only (and note this proviso) he had already proved, or laid down as an axiom, that general happiness was the good, or (what is equivalent to this) that general happiness alone was good. For in that case he would have already defined the good as general happiness (a position perfectly consistent, we have seen, with the contention that ‘good’ is indefinable), and, since right was to be defined as ‘conducive to the good,’ it would actually mean ‘conducive to general happiness.’ But this method of escape from the charge of having committed the naturalistic fallacy has been closed by Bentham himself. For his fundamental principle is, we see, that the greatest happiness of all concerned is the right and proper end of human action. He applies the word ‘right,’ therefore, to the end, as such, not only to the means which are ​conducive to it; and that being so, right can no longer be defined as ‘conducive to the general happiness,’ without involving the fallacy in question. For now it is obvious that the definition of right as conducive to general happiness can be used by him in support of the fundamental principle that general happiness is the right end; instead of being itself derived from that principle. If right, by definition, means conducive to general happiness, then it is obvious that general happiness is the right end. It is not necessary now first to prove or assert that general happiness is the right end, before right is defined as conducive to general happiness—a perfectly valid procedure; but on the contrary the definition of right as conducive to general happiness proves general happiness to be the right end—a perfectly invalid procedure, since in this case the statement that ‘general happiness is the right end of human action’ is not an ethical principle at all, but either, as we have seen, a proposition about the meaning of words, or else a proposition about the nature of general happiness, not about its rightness or its goodness.
Now, I do not wish the importance I assign to this fallacy to be misunderstood. The discovery of it does not at all refute Bentham’s contention that greatest happiness is the proper end of human action, if that be understood as an ethical proposition, as he undoubtedly intended it. That principle may be true all the same; we shall consider whether it is so in the succeeding chapters. Bentham might have maintained it, as Prof. Sidgwick does, even if the fallacy had been pointed out to him. What I am maintaining is that the reasons which he actually gives for his ethical proposition are fallacious ones so far as they consist in a definition of right. What I suggest is that he did not perceive them to be fallacious; that, if he had done so, he would have been led to seek for other reasons in support of his Utilitarianism; and that, had he sought for other reasons, he might have found none which he thought to be sufficient. In that case he would have changed his whole system—a most important consequence. It is undoubtedly also possible that he would have thought other reasons to be sufficient, and in that case his ethical system, ​in its main results, would still have stood. But, even in this latter case, his use of the fallacy would be a serious objection to him as an ethical philosopher. For it is the business of Ethics, I must insist, not only to obtain true results, but also to find valid reasons for them. The direct object of Ethics is knowledge and not practice; and any one who uses the naturalistic fallacy has certainly not fulfilled this first object, however correct his practical principles may be.
My objections to Naturalism are then, in the first place, that it offers no reason at all, far less any valid reason, for any ethical principle whatever; and in this it already fails to satisfy the requirements of Ethics, as a scientific study. But in the second place I contend that, though it gives a reason for no ethical principle, it is a cause of the acceptance of false principles—it deludes the mind into accepting ethical principles, which are false; and in this it is contrary to every aim of Ethics. It is easy to see that if we start with a definition of right conduct as conduct conducive to general happiness; then, knowing that right conduct is universally conduct conducive to the good, we very easily arrive at the result that the good is general happiness. If, on the other hand, we once recognise that we must start our Ethics without a definition, we shall be much more apt to look about us, before we adopt any ethical principle whatever, and the more we look about us, the less likely we are to adopt a false one. It may be replied to this: Yes, but we shall look about us just as much, before we settle on our definition, and are therefore just as likely to be right. But I will try to shew that this is not the case. If we start with the conviction that a definition of good can be found, we start with the conviction that the good can mean nothing else than some one property of things; and our only business will then be to discover what that property is. But if we recognise that, so far as the meaning of good goes, anything whatever may be good, we start with a much more open mind. Moreover, apart from the fact that, when we think we have a definition, we cannot logically defend our ethical principles in any way whatever, we shall also be much less apt to defend them well, even if illogically. For we shall start with the conviction that good ​must mean so and so, and shall therefore be inclined either to misunderstand our opponent’s arguments or to cut them short with the reply, ‘This is not an open question: the very meaning of the word decides it; no one can think otherwise except through confusion.’
​16. Whenever we judge that a thing is ‘good as a means,’ we are making a judgment with regard to its causal relations: we judge both that it will have a particular kind of effect, and that that effect will be good in itself. But to find causal judgments that are universally true is notoriously a matter of extreme difficulty. The late date at which most of the physical sciences became exact, and the comparative fewness of the laws which they have succeeded in establishing even now, are sufficient proofs of this difficulty. With regard, then, to what are the most frequent objects of ethical judgments, namely actions, it is obvious that we cannot be satisfied that any of our universal causal judgments are true, even in the sense in which scientific laws are so. We cannot even discover hypothetical laws of the form ‘Exactly this action will always, under these conditions, produce exactly that effect.’ But for a correct ethical judgment with regard to the effects of certain actions we require more than this in two respects. (1) We require to know that a given action will produce a certain effect, under whatever circumstances it occurs. But this is certainly impossible. It is certain that in different circumstances the same action may produce effects that are utterly different in all respects upon which the value of the effects depends. Hence we can never be entitled to more than a generalisation—to a proposition of the form ‘This result generally follows this kind of action’; and even this generalisation will only be true, if the circumstances under which the action occurs are generally the same. This is in fact the case, to a great extent, within any one particular age and state of society. But, when we take other ages into account, in many most important cases the normal circumstances of a given kind of action will be so different, that the generalisation which is true for one will not be true for another. With regard then to ethical judgments which assert that a certain kind of action is good as a means to a certain kind of effect, none will be universally true; and many, though generally true at one period, will be generally false at others. But (2) we require to know not only that one good effect will be produced, but that, among all subsequent events affected by the action in question, the balance of good will be greater ​than if any other possible action had been performed. In other words, to judge that an action is generally a means to good is to judge not only that it generally does some good, but that it generally does the greatest good of which the circumstances admit. In this respect ethical judgments about the effects of action involve a difficulty and a complication far greater than that involved in the establishment of scientific laws. For the latter we need only consider a single effect; for the former it is essential to consider not only this, but the effects of that effect, and so on as far as our view into the future can reach. It is, indeed, obvious that our view can never reach far enough for us to be certain that any action will produce the best possible effects. We must be content, if the greatest possible balance of good seems to be produced within a limited period. But it is important to notice that the whole series of effects within a period of considerable length is actually taken account of in our common judgments that an action is good as a means; and that hence this additional complication, which makes ethical generalisations so far more difficult to establish than scientific laws, is one which is involved in actual ethical discussions, and is of practical importance. The commonest rules of conduct involve such considerations as the balancing of future bad health against immediate gains; and even if we can never settle with any certainty how we shall secure the greatest possible total of good, we try at least to assure ourselves that probable future evils will not be greater than the immediate good.
17. There are, then, judgments which state that certain kinds of things have good effects; and such judgments, for the reasons just given, have the important characteristics (1) that they are unlikely to be true, if they state that the kind of thing in question always has good effects, and (2) that, even if they only state that it generally has good effects, many of them will only be true of certain periods in the world’s history. On the other hand there are judgments which state that certain kinds of things are themselves good; and these differ from the last in that, if true at all, they are all of them universally true. It is, therefore, extremely important to distinguish these two kinds ​of possible judgments. Both may be expressed in the same language: in both cases we commonly say ‘Such and such a thing is good.’ But in the one case ‘good’ will mean ‘good as means,’ i.e. merely that the thing is a means to good—will have good effects: in the other case it will mean ‘good as end’—we shall be judging that the thing itself has the property which, in the first case, we asserted only to belong to its effects. It is plain that these are very different assertions to make about a thing; it is plain that either or both of them may be made, both truly and falsely, about all manner of things; and it is certain that unless we are clear as to which of the two we mean to assert, we shall have a very poor chance of deciding rightly whether our assertion is true or false. It is precisely this clearness as to the meaning of the question asked which has hitherto been almost entirely lacking in ethical speculation. Ethics has always been predominantly concerned with the investigation of a limited class of actions. With regard to these we may ask both how far they are good in themselves and how far they have a general tendency to produce good results. And the arguments brought forward in ethical discussion have always been of both classes—both such as would prove the conduct in question to be good in itself and such as would prove it to be good as a means. But that these are the only questions which any ethical discussion can have to settle, and that to settle the one is not the same thing as to settle the other—these two fundamental facts have in general escaped the notice of ethical philosophers. Ethical questions are commonly asked in an ambiguous form. It is asked ‘What is a man’s duty under these circumstances?’ or ‘Is it right to act this way?’ or ‘What ought we to aim at securing?’ But all these questions are capable of further analysis; a correct answer to any of them involves both judgments of what is good in itself and causal judgments. This is implied even by those who maintain that we have a direct and immediate judgment of absolute rights and duties. Such a judgment can only mean that the course of action in question is the best thing to do; that, by acting so, every good that can be secured will have been secured. Now we are not concerned with the question whether such a judgment will ever be true. ​The question is: What does it imply, if it is true? And the only possible answer is that, whether true or false, it implies both a proposition as to the degree of goodness of the action in question, as compared with other things, and a number of causal propositions. For it cannot be denied that the action will have consequences: and to deny that the consequences matter is to make a judgment of their intrinsic value, as compared with the action itself. In asserting that the action is the best thing to do, we assert that it together with its consequences presents a greater sum of intrinsic value than any possible alternative. And this condition may be realised by any of the three cases:—(a) If the action itself has greater intrinsic value than any alternative, whereas both its consequences and those of the alternatives are absolutely devoid either of intrinsic merit or intrinsic demerit; or (b) if, though its consequences are intrinsically bad, the balance of intrinsic value is greater than would be produced by any alternative; or (c) if, its consequences being intrinsically good, the degree of value belonging to them and it conjointly is greater than that of any alternative series. In short, to assert that a certain line of conduct is, at a given time, absolutely right or obligatory, is obviously to assert that more good or less evil will exist in the world, if it be adopted, than if anything else be done instead. But this implies a judgment as to the value both of its own consequences and of those of any possible alternative. And that an action will have such and such consequences involves a number of causal judgments.
Similarly, in answering the question ‘What ought we to aim at securing?’ causal judgments are again involved, but in a somewhat different way. We are liable to forget, because it is so obvious, that this question can never be answered correctly except by naming something which can be secured. Not everything can be secured; and, even if we judge that nothing which cannot be obtained would be of equal value with that which can, the possibility of the latter, as well as its value, is essential to its being a proper end of action. Accordingly neither our judgments as to what actions we ought to perform, nor even our judgments as to the ends which they ought to produce, are ​pure judgments of intrinsic value. With regard to the former, an action which is absolutely obligatory may have no intrinsic value whatsoever; that it is perfectly virtuous may mean merely that it causes the best possible effects. And with regard to the latter, these best possible results which justify our action can, in any case, have only so much of intrinsic value as the laws of nature allow us to secure; and they in their turn may have no intrinsic value whatsoever, but may merely be a means to the attainment (in a still further future) of something that has such value. Whenever, therefore, we ask ‘What ought we to do?’ or ‘What ought we to try to get?’ we are asking questions which involve a correct answer to two others, completely different in kind from one another. We must know both what degree of intrinsic value different things have, and how these different things may be obtained. But the vast majority of questions which have actually been discussed in Ethics—all practical questions, indeed—involve this double knowledge; and they have been discussed without any clear separation of the two distinct questions involved. A great part of the vast disagreements prevalent in Ethics is to be attributed to this failure in analysis. By the use of conceptions which involve both that of intrinsic value and that of causal relation, as if they involved intrinsic value only, two different errors have been rendered almost universal. Either it is assumed that nothing has intrinsic value which is not possible, or else it is assumed that what is necessary must have intrinsic value. Hence the primary and peculiar business of Ethics, the determination of what things have intrinsic value and in what degrees, has received no adequate treatment at all. And on the other hand a thorough discussion of means has been also largely neglected, owing to an obscure perception of the truth that it is perfectly irrelevant to the question of intrinsic values. But however this may be, and however strongly any particular reader may be convinced that some one of the mutually contradictory systems which hold the field has a given correct answer either to the question what has intrinsic value, or to the question what we ought to do, or to both, it must at least be admitted that the questions what is best in itself and what will bring about the best possible, are ​utterly distinct; that both belong to the actual subject-matter of Ethics; and that the more clearly distinct questions are distinguished, the better is our chance of answering both correctly.
18. There remains one point which must not be omitted in a complete description of the kind of questions which Ethics has to answer. The main division of these questions is, as I have said, into two; the question what things are good in themselves, and the question to what other things these are related as effects. The first of these, which is the primary ethical question and is presupposed by the other, includes a correct comparison of the various things which have intrinsic value (if there are many such) in respect of the degree of value which they have; and such comparison involves a difficulty of principle which has greatly aided the confusion of intrinsic value with mere ‘goodness as a means.’ It has been pointed out that one difference between a judgment which asserts that a thing is good in itself, and a judgment which asserts that it is a means to good, consists in the fact that the first, if true of one instance of the thing in question, is necessarily true of all; whereas a thing which has good effects under some circumstances may have bad ones under others. Now it is certainly true that all judgments of intrinsic value are in this sense universal; but the principle which I have now to enunciate may easily make it appear as if they were not so but resembled the judgment of means in being merely general. There is, as will presently be maintained, a vast number of different things, each of which has intrinsic value; there are also very many which are positively bad; and there is a still larger class of things, which appear to be indifferent. But a thing belonging to any of these three classes may occur as part of a whole, which includes among its other parts other things belonging both to the same and to the other two classes; and these wholes, as such, may also have intrinsic value. The paradox, to which it is necessary to call attention, is that the value of such a whole bears no regular proportion to the sum of the values of its parts. It is certain that a good thing may exist in such a relation to another good thing that the value of the whole thus formed is immensely greater ​than the sum of the values of the two good things. It is certain that a whole formed of a good thing and an indifferent thing may have immensely greater value than that good thing itself possesses. It is certain that two bad things or a bad thing and an indifferent thing may form a whole much worse than the sum of badness of its parts. And it seems as if indifferent things may also be the sole constituents of a whole which has great value, either positive or negative. Whether the addition of a bad thing to a good whole may increase the positive value of the whole, or the addition of a bad thing to a bad may produce a whole having a positive value, may seem more doubtful; but it is, at least, possible, and this possibility must be taken into account in our ethical investigations. However we may decide particular questions, the principle is clear. The value of a whole must not be assumed to be the same as the sum of the values of its parts.
A single instance will suffice to illustrate the kind of relation in question. It seems to be true that to be conscious of a beautiful object is of great intrinsic value; whereas the same object, if no one be conscious of it, has certainly comparatively little value, and it is commonly held to have none at all. But the consciousness of a beautiful object is certainly a whole of some sort in which we can distinguish as parts the object on the one hand and the being conscious on the other. Now this latter factor occurs as part of a different whole, whenever we are conscious of anything; and it would seem that some of these wholes have at all events very little value, and may even be indifferent or positively bad. Yet we cannot always attribute the slightness of their value to any positive demerit in the object which differentiates them from the consciousness of beauty; the object itself may approach as near as possible to absolute neutrality. Since, therefore, mere consciousness does not always confer great value upon the whole of which it forms a part, we cannot attribute the great superiority of the consciousness of a beautiful thing over the beautiful thing itself to the mere addition of the value of consciousness to that of the beautiful thing. Whatever the intrinsic value of consciousness may be, it does not give to ​the whole of which it forms a part a value proportioned to the sum of its value and that of its object. If this be so, we have here an instance of a whole possessing a different intrinsic value from the sum of that of its parts; and whether it be so or not, what is meant by such a difference is illustrated by this case.
19. There are, then, wholes which possess the property that their value is different from the sum of the values of their parts; and the relations which subsist between such parts and the whole of which they form a part have not hitherto been distinctly recognised or received a separate name. Two points are especially worthy of notice. (1) It is plain that the existence of any such part is a necessary condition for the existence of that good which is constituted by the whole. And exactly the same language will also express the relation between a means and the good thing which is its effect. But yet there is a most important difference between the two cases, constituted by the fact that the part is, whereas the means is not, a part of the good thing for the existence of which its existence is a necessary condition. The necessity by which, if the good in question is to exist, the means to it must exist is merely a natural or causal necessity. If the laws of nature were different, exactly the same good might exist, although what is now a necessary condition of its existence did not exist. The existence of the means has no intrinsic value; and its utter annihilation would leave the value of that which it is now necessary to secure entirely unchanged. But in the case of a part of such a whole as we are now considering, it is otherwise. In this case the good in question cannot conceivably exist, unless the part exist also. The necessity which connects the two is quite independent of natural law. What is asserted to have intrinsic value is the existence of the whole; and the existence of the whole includes the existence of its part. Suppose the part removed, and what remains is not what was asserted to have intrinsic value; but if we suppose a means removed, what remains is just what was asserted to have intrinsic value. And yet (2) the existence of the part may itself have no more intrinsic value than that of the means. It is this fact which constitutes the paradox of the relation which we are discussing. ​It has just been said that what has intrinsic value is the existence of the whole, and that this includes the existence of the part; and from this it would seem a natural inference that the existence of the part has intrinsic value. But the inference would be as false as if we were to conclude that, because the number of two stones was two, each of the stones was also two. The part of a valuable whole retains exactly the same value when it is, as when it is not, a part of that whole. If it had value under other circumstances, its value is not any greater, when it is part of a far more valuable whole; and if it had no value by itself, it has none still, however great be that of the whole of which it now forms a part. We are not then justified in asserting that one and the same thing is under some circumstances intrinsically good, and under others not so; as we are justified in asserting of a means that it sometimes does and sometimes does not produce good results. And yet we are justified in asserting that it is far more desirable that a certain thing should exist under some circumstances than under others; namely when other things will exist in such relations to it as to form a more valuable whole. It will not have more intrinsic value under those circumstances than under others; it will not necessarily even be a means to the existence of things having more intrinsic value; but it will, like a means, be a necessary condition for the existence of that which has greater intrinsic value, although, unlike a means, it will itself form a part of the more valuable existent.
20. I have said that the peculiar relation between part and whole which I have just been trying to define is one which has received no separate name. It would, however, be useful that it should have one; and there is a name, which might well be appropriated to it, if only it could be divorced from its present unfortunate usage. Philosophers, especially those who profess to have derived great benefit from the writings of Hegel, have latterly made much use of the terms ‘organic whole,’ ‘organic unity,’ ‘organic relation.’ The reason why these terms might well be appropriated to the use suggested is that the peculiar relation of parts to whole, just defined, is one of the properties which distinguishes the wholes to which they are actually applied ​with the greatest frequency. And the reason why it is desirable that they should be divorced from their present usage is that, as at present used, they have no distinct sense and, on the contrary, both imply and propagate errors of confusion.
To say that a thing is an ‘organic whole’ is generally understood to imply that its parts are related to one another and to itself as means to end; it is also understood to imply that they have a property described in some such phrase as that they have ‘no meaning or significance apart from the whole’; and finally such a whole is also treated as if it had the property to which I am proposing that the name should be confined. But those who use the term give us, in general, no hint as to how they suppose these three properties to be related to one another. It seems generally to be assumed that they are identical; and always, at least, that they are necessarily connected with one another. That they are not identical I have already tried to shew; to suppose them so is to neglect the very distinctions pointed out in the last paragraph; and the usage might well be discontinued merely because it encourages such neglect. But a still more cogent reason for its discontinuance is that, so far from being necessarily connected, the second is a property which can attach to nothing, being a self-contradictory conception; whereas the first, if we insist on its most important sense, applies to many cases, to which we have no reason to think that the third applies also, and the third certainly applies to many to which the first does not apply.
21. These relations between the three properties just distinguished may be illustrated by reference to a whole of the kind from which the name ‘organic’ was derived—a whole which is an organism in the scientific sense—namely the human body.
(1) There exists between many parts of our body (though not between all) a relation which has been familiarised by the fable, attributed to Menenius Agrippa, concerning the belly and its members. We can find it in parts such that the continued existence of one is a necessary condition for the continued existence of the other; while the continued existence of this latter is also a necessary condition for the continued existence of the former. This amounts to no more than saying ​that in the body we have instances of two things, both enduring for some time, which have a relation of mutual causal dependence on one another—a relation of ‘reciprocity.’ Frequently no more than this is meant by saying that the parts of the body form an ‘organic unity,’ or that they are mutually means and ends to one another. And we certainly have here a striking characteristic of living things. But it would be extremely rash to assert that this relation of mutual causal dependence was only exhibited by living things and hence was sufficient to define their peculiarity. And it is obvious that of two things which have this relation of mutual dependence, neither may have intrinsic value, or one may have it and the other lack it. They are not necessarily ‘ends’ to one another in any sense except that in which ‘end’ means ‘effect.’ And moreover it is plain that in this sense the whole cannot be an end to any of its parts. We are apt to talk of ‘the whole’ in contrast to one of its parts, when in fact we mean only the rest of the parts. But strictly the whole must include all its parts and no part can be a cause of the whole, because it cannot be a cause of itself. It is plain, therefore, that this relation of mutual causal dependence implies nothing with regard to the value of either of the objects which have it; and that, even if both of them happen also to have value, this relation between them is one which cannot hold between part and whole.
But (2) it may also be the case that our body as a whole has a value greater than the sum of values of its parts; and this may be what is meant when it is said that the parts are means to the whole. It is obvious that if we ask the question ‘Why should the parts be such as they are?’ a proper answer may be ‘Because the whole they form has so much value.’ But it is equally obvious that the relation which we thus assert to exist between part and whole is quite different from that which we assert to exist between part and part when we say ‘This part exists, because that one could not exist without it.’ In the latter case we assert the two parts to be causally connected; but, in the former, part and whole cannot be causally connected and the relation which we assert to exist between them may exist even though the parts are not causally connected either. ​All the parts of a picture do not have that relation of mutual causal dependence, which certain parts of the body have, and yet the existence of those which do not have it may be absolutely essential to the value of the whole. The two relations are quite distinct in kind, and we cannot infer the existence of the one from that of the other. It can, therefore, serve no useful purpose to include them both under the same name; and if we are to say that a whole is organic because its parts are (in this sense) ‘means’ to the whole, we must not say that it is organic because its parts are causally dependent on one another.
22. But finally (3) the sense which has been most prominent in recent uses of the term ‘organic whole’ is one whereby it asserts the parts of such a whole have a property which the parts of no whole can possibly have. It is supposed that just as the whole would not be what it is but for the existence of the parts, so the parts would not be what they are but for the existence of the whole; and this is understood to mean not merely that any particular part could not exist unless the others existed too (which is the case where relation (1) exists between the parts), but actually that the part is no distinct object of thought—that the whole, of which it is a part, is in turn a part of it. That this supposition is self-contradictory a very little reflection should be sufficient to shew. We may admit, indeed, that when a particular thing is a part of a whole, it does possess a predicate which it would not otherwise possess—namely that it is a part of the whole. But what cannot be admitted is that this predicate alters the nature or enters into the definition of the thing which has it. When we think of the part itself, we mean just that which we assert, in this case, to have the predicate that it is part of the whole; and the mere assertion that it is a part of the whole involves that it should itself be distinct from that which we assert of it. Otherwise we contradict ourselves since we assert that, not it, but something else—namely it together with that which we assert of it—has the predicate which we assert of it. In short, it is obvious that no part contains analytically the whole to which it belongs, or any other parts of that whole. The relation of part to whole is not the same as that of whole to part; and the very definition ​of the latter is that it does contain analytically that which it is said to be its part. And yet this very self-contradictory doctrine is the chief mark which shews the influence of Hegel upon modern philosophy—an influence which pervades almost the whole of orthodox philosophy. This is what is generally implied by the cry against falsification by abstraction: that a whole is always a part of its part! ‘If you want to know the truth about a part,’ we are told, ‘you must consider not that part, but something else—namely the whole: nothing is true of the part, but only of the whole.’ Yet plainly it must be true of the part at least that it is part of the whole; and it is obvious that when we say it is, we do not mean merely that the whole is a part of itself. This doctrine, therefore, that a part can have ‘no meaning or significance apart from its whole’ must be utterly rejected. It implies itself that the statement ‘This is a part of that whole’ has a meaning; and in order that this may have one, both subject and predicate must have a distinct meaning. And it is easy to see how this false doctrine has arisen by confusion with the two relations (1) and (2) which may really be properties of wholes.
(a) The existence of a part may be connected by a natural or causal necessity with the existence of the other parts of its whole; and further what is a part of a whole and what has ceased to be such a part, although differing intrinsically from one another, may be called by one and the same name. Thus, to take a typical example, if an arm be cut off from the human body, we still call it an arm. Yet an arm, when it is a part of the body, undoubtedly differs from a dead arm; and hence we may easily be led to say ‘The arm which is a part of the body would not be what it is, if it were not such a part,’ and to think that the contradiction thus expressed is in reality a characteristic of things. But, in fact, the dead arm never was a part of the body; it is only partially identical with the living arm. Those parts of it which are identical with parts of the living arm are exactly the same, whether they belong to the body or not; and in them we have an undeniable instance of one and the same thing at one time forming a part, and at another not forming a part of the presumed ‘organic whole.’ ​On the other hand those properties which are possessed by the living, and not by the dead arm, do not exist in a changed form in the latter: they simply do not exist there at all. By a causal necessity their existence depends on their having that relation to the other parts of the body which we express by saying that they form part of it. Yet, most certainly, if they ever did not form part of the body, they would be exactly what they are when they do. That they differ intrinsically from the properties of the dead arm and that they form part of the body are propositions not analytically related to one another. There is no contradiction in supposing them to retain such intrinsic differences and yet not to form part of the body.
But (b) when we are told that a living arm has no meaning or significance apart from the body to which it belongs, a different fallacy is also suggested. ‘To have meaning or significance’ is commonly used in the sense of ‘to have importance’; and this again means ‘to have value either as a means or as an end.’ Now it is quite possible that even a living arm, apart from its body, would have no intrinsic value whatever; although the whole of which it is a part has great intrinsic value owing to its presence. Thus we may easily come to say that, as a part of the body, it has great value, whereas by itself it would have none; and thus that its whole ‘meaning’ lies in its relation to the body. But in fact the value in question obviously does not belong to it at all. To have value merely as a part is equivalent to having no value at all, but merely being a part of that which has it. Owing, however, to neglect of this distinction, the assertion that a part has value, as a part, which it would not otherwise have, easily leads to the assumption that it is also different, as a part, from what it would otherwise be; for it is, in fact, true that two things which have a different value must also differ in other respects. Hence the assumption that one and the same thing, because it is a part of a more valuable whole at one time than at another, therefore has more intrinsic value at one time than at another, has encouraged the self-contradictory belief that one and the same thing may be two different things, and that only in one of its forms is it truly what it is.
For these reasons, I shall, where it seems convenient, take ​the liberty to use the term ‘organic’ with a special sense. I shall use it to denote the fact that a whole has an intrinsic value different in amount from the sum of the values of its parts. I shall use it to denote this and only this. The term will not imply any causal relation whatever between the parts of the whole in question. And it will not imply either, that the parts are inconceivable except as parts of that whole, or that, when they form parts of such a whole, they have a value different from that which they would have if they did not. Understood in this special and perfectly definite sense the relation of an organic whole to its parts is one of the most important which Ethics has to recognise. A chief part of that science should be occupied in comparing the relative values of various goods; and the grossest errors will be committed in such comparison if it be assumed that wherever two things form a whole, the value of that whole is merely the sum of the values of those two things. With this question of ‘organic wholes,’ then, we complete the enumeration of the kind of problems, with which it is the business of Ethics to deal.
* ↑ Methods of Ethics, Bk. i, Chap. iii, § 1 (6th edition).
* ↑ Methods of Ethics, Bk. i, Chap. iv, § 1.