But I believe that critical reflection may leave the notion of absolutely forbidden, because absolutely repugnant, conduct untouched. There may in many cases be good reflective reasons why doing such things, assuming such a character, may be abhorrent, and excluded from the range of possible conduct; there may be reflective reasons, in the sense that one is able to say why the conduct is impossible as destroying the ideal of a way of life that one aspires to and respects, as being, for example, utterly unjust or cruel or treacherous or corruptly dishonest. To show that these vices are vices, and unconditionally to be avoided, would take one back to the criteria for the assessment of persons as persons, and therefore to the whole way of life that one aspires to as the best way of life. A reflective, critical scrutiny of moral claims is compatible, both logically and psychologically, with an overriding concern for a record of unmonstrous and respectworthy conduct, and of action that has never been mean or inhuman; and it may follow an assessment of the worth of persons which is not to be identified only with a computation of consequences and effects.
There is a model of rational reflection which depends upon a contrast between the primitive moral response of an uneducated man, and of an uneducated society, and the comparatively detached arguments of the sophisticated moralist, who discounts his intuitive responses as being prejudices inherited from an uncritical past. Conspicuous in the philosophical radicals, in John Stuart Mill, and in the Victorian freethinkers generally, this model in turn depended upon the idea that primitive, prescientific men are usually governed by strict moral taboos, and that in future intellectually evolved and scientifically trained men will be emancipated from these bonds, and will start again with clear reasoning about consequences. The word “taboo,” so often used in these contexts, shows the assumption of moral progress from primitive beginnings, and suggests a rather naïve contrast between older moralities and the open morality of the future; empirical calculation succeeds a priori prejudice, and the calculation of consequences is reason.
But reflection may discover a plurality of clear and definite moral injunctions; injunctions about the taking of life, about sexual relations, about the conduct of parents toward children and of children toward parents, about one’s duties in times of war, about the conditions under which truth must be told and under which it may be concealed, about rights to property, about duties of friendship, and so on over the various aspects and phases of a normal span of life. Such injunctions need not be inferrable from a few basic principles, corresponding to the axioms of a theory. The pattern that they form can have a different type of unity.
Taken together, a full set of such injunctions, prohibiting types of conduct in types of circumstance, describes in rough and indeterminate outline an attainable and recognizable way of life, aspired to, respected, and admired—or at least the minimum general features of a respectworthy way of life. And a way of life is not identified and characterized by one distinct purpose, such as the increase of general happiness, or even by a set of such distinct purposes. The connection between the injunctions, the connection upon which a reasonable man reflects, is to be found in the coherence of a single way of life, distinguished by the characteristic virtues and vices recognized within it.
A way of life is a complicated thing, marked out by many details of style and of manner, and also by particular activities and interests, which a group of people of similar dispositions in a similar social situation may share; consequently the group may become an imitable human type who transmits many of its habits and ideals to its descendants, provided that social change is not too rapid.
In rational reflection one may justify an intuitively accepted and unconditional prohibition as a common, expected feature of a recognizable way of life that on other grounds one values and finds admirable, or as a necessary preliminary condition of this way of life. There are rather precise grounds in experience and in history for the reasonable man to expect that certain virtues, which he admires and values, can only be attained at the cost of certain others, and that the virtues typical of several different ways of life cannot be freely combined, as he might wish. Therefore a reasonable and reflective person will review the separate moral injunctions, which intuitively present themselves as having force and authority, as making a skeleton of an attainable, respectworthy, and preferred way of life. He will reject those that seem likely in practice to conflict with others that seem more closely part of, or conditions of, the way of life that he values and admires, or that seem irrelevant to this way of life.
One must not exaggerate the degree of connectedness that can be claimed for the set of injunctions that constitute the skeleton of a man’s morality. For example, it is a loose, empirical connection that reasonably associates certain sexual customs with the observation of certain family duties, and certain loyalties to the state or country with the recognition of certain duties in respect of property, and in time of war.
The phrase “way of life” is vague and is chosen for its vagueness. The unity of a single way of life, and the compatibility in practice of different habits and dispositions, are learned from observation, direct experience, and from psychology and history. We know that human nature naturally varies, and is deliberately variable, only within limits, and that not all theoretically compatible achievements and enjoyments are compatible in normal circumstances. A reasonable man may envisage a way of life, which excludes various kinds of conduct as impossible, without excluding a great variety of morally tolerable ways of life within this minimum framework. The moral prohibitions constitute a kind of grammar of conduct, showing the elements out of which any fully respectworthy conduct, as one conceives it, must be built.
The plurality of absolute prohibitions, and the looseness of their association with any one way of life that stresses a certain set of virtues, is to be contrasted with the unity and simplicity of utilitarian ethics. One might interpret the contrast in this way: to the utilitarian it is certain that all reasonable purposes are parts of a single purpose in a creature known to be governed by the pleasure principle or by a variant of it. The anti-utilitarian replies: nothing is certain in the theory of morality, but, at a pretheoretical level, some human virtues fit together as virtues to form a way of life aspired to, and some monstrous and brutal acts are certainly vicious in the sense that they undermine and corrupt this way of life; and we can explain why they are, and what makes them so, provided that we do not insist upon either precision or certainty or simplicity in the explanation.
The absolute moral prohibitions, which I am defending, are not to be identified with Kant’s categorical moral injunctions; for they are not to be picked out by the logical feature of being universal in form. Nor are they prescriptions that must be affirmed, and that cannot be questioned or denied, just because they are principles of rationality and because any contrary principles would involve a form of contradiction. They are indeed judgments of unconditional necessity, in the sense that they imply that what must be done is not necessary because it is a means to some independently valued end, but because the action is a necessary part of a way of life and ideal of conduct. The necessity resides in the nature of the action itself, as specified in the fully explicit moral judgment. The principal and proximate grounds for claiming that the action must, or must not, be performed are to be found in the characterization of the action offered within the prescription; and if the argument is pressed further, first a virtue or vice and then a whole way of life will have to be described.
But still a number of distinctions are needed to avoid misunderstandings. First, he who says, for example, “You must not give a judgment about this until you have heard the evidence,” or, “I must stand by my friend in this crisis,” claiming an absolute, and unconditional, necessity to act just so on this occasion, is not claiming an overriding necessity to act in this way in all circumstances. He has so far not generalized at all, as he would have generalized if he were to add “always” or “in all circumstances.” The immediate grounds for the necessity of the action or abstention are indicated in the judgment itself. These particular actions, which are cases of the general type “respecting evidence” and “standing by friends,” are said to be necessary on this occasion in virtue of having just this character, and in virtue of their being this type of action. In other painful circumstances, and on other occasions, other unconditional necessities, with other grounds, might be judged to have overriding claims.
In a situation of conflict, the necessities may be felt to be stringent, and even generally inescapable, and the agent’s further reflection may confirm his first feeling of their stringency. Yet in the circumstances of conflict he has to make a choice, and to bring himself to do one of the normally forbidden things in order to avoid doing the other. He may finally recognize one overriding necessity, even though he would not be ready to generalize it to other circumstances. The necessity that is associated with such types of action—e.g., not to betray one’s friends—is absolute and unconditional, in the sense that it is not relative to, or conditional upon, some desirable external end; but it is liable occasionally to conflict with other necessities.
A second distinction must be drawn. From the fact that a man thinks that there is nothing other than X that he can do in a particular situation, it does not follow that it is intuitively obvious to him that he must do X. Certainly he may have reached the conclusion immediately and without reflection; but he might also have reached the very same conclusion after weighing a number of arguments for and against. A person’s belief that so-and-so must be done, and that he must not act in any other way, may be the outcome of the calculation of the consequences of not doing the necessary thing, always provided that he sees the avoidance of bringing about these consequences as something that is imposed on him as a necessity in virtue of the character of the action. The reason for the necessity of the action sometimes is to be found in its later consequences rather than in the nature and quality of the action evident at the time of action. In every case there will be a description of the action that shows the immediate ground for the necessity, usually by indicating the virtue or vice involved.