The following address was given at the award ceremony in Turin for the first Senator Giovanni Agnelli International Prize.
I wish to begin by expressing my deep appreciation for the great honor that has been done me by the Giovanni Agnelli Foundation. I have noticed, with admiration, that in Italy rather more attention tends to be paid to intellectual life than it is elsewhere. This is true not merely of specialized journals and the like, but even of the daily press. I can only say that I am grateful and proud to be a beneficiary of this most enlightened attitude.
If I understand the purpose of the foundation rightly, it wishes to emphasize the particular importance of ethical ideas in the world in which we live. Surely this is right. There are, in my view, two factors that, above all others, have shaped human history in this century: one is the development of the natural sciences and technology, certainly the greatest success story of our time—to this, great and mounting attention has been paid from all quarters. The other, without doubt, consists in the great ideological storms that have altered the lives of virtually all mankind: the Russian Revolution and its aftermath—totalitarian tyrannies of both right and left and the explosions of nationalism, racism, and, in places, of religious bigotry, which, interestingly enough, not one among the most perceptive social thinkers of the nineteenth century had ever predicted.
When our descendants, in two or three centuries time (if mankind survives until then), come to look at our age, it is these two phenomena that will, I think, be held to be the outstanding characteristics of our century, the most demanding of explanation and analysis. But it is as well to realize that these great movements began with ideas in people’s heads: ideas about what relations between men have been, are, might be, and should be; and to realize how they came to be transformed in the name of a vision of some supreme goal in the minds of the leaders, above all of the prophets with armies at their backs. Such ideas are the substance of ethics. Ethical thought consists of the systematic examination of the relations of human beings to each other, the conceptions, interests, and ideals from which human ways of treating one another spring, and the systems of value on which such ends of life are based. These beliefs about how life should be lived, what men and women should be and do, are objects of moral inquiry; and when applied to groups and nations, and, indeed, mankind as a whole, are called political philosophy, which is but ethics applied to society.
If we are to hope to understand the often violent world in which we live (and unless we try to understand it, we cannot expect to be able to act rationally in it and on it), we cannot confine our attention to the great impersonal forces, natural and man-made, which act upon us. The goals and motives that guide human action must be looked at in the light of all that we know and understand; their roots and growth, their essence, and above all their validity, must be critically examined with every intellectual resource that we have. This urgent need, apart from the intrinsic value of the discovery of truth about human relationships, makes ethics a field of primary importance. Only barbarians are not curious about where they come from, how they came to be where they are, where they appear to be going, whether they wish to go there, and if so, why, and if not, why not.
The study of the variety of ideas about the views of life that embody such values and such ends is something that I have spent forty years of my long life in trying to make clear to myself. I should like, if you will bear with me, to say something about how I came to become absorbed by this topic, and particularly about a turning point which altered my thoughts about the heart of it. This will, to some degree, inevitably turn out to be somewhat autobiographical—for this I offer you my apologies, but I do not know how else to give an account of it.
When I was young I read War and Peace by Tolstoy, much too early. The real impact on me of this great novel only came later, together with that of other Russian writers, both novelists and social thinkers, of the mid-nineteenth century. These writers did much to shape my outlook. It seemed to me, and still does, that the purpose of these writers was not principally to give realistic accounts of the lives and relationships to one another of individuals or social groups or classes, not psychological or social analysis for its own sake—although, of course, the best of them achieved precisely this, incomparably. Their approach seemed to me essentially moral: they were concerned most deeply with what was responsible for injustice, oppression, falsity in human relations, imprisonment whether by stone walls or conformism—unprotesting submission to man-made yokes—moral blindness, egoism, cruelty, humiliation, servility, poverty, helplessness, bitter indignation, despair, on the part of so many. In short, they were concerned with the nature of these experiences and their roots in the human condition; the condition of Russia in the first place, but, by implication, of all mankind. And conversely they wished to know what would bring about the opposite of this, a reign of truth, love, honesty, justice, security, personal relations based on the possibility of human dignity, decency, independence, freedom, spiritual fulfillment.
Some, like Tolstoy, found this in the outlook of simple people, unspoiled by civilization; like Rousseau, he wished to believe that the moral universe of peasants was not unlike that of children, not distorted by the conventions and institutions of civilization, which sprang from human vices—greed, egoism, spiritual blindness; that the world could be saved if only men saw the truth that lay at their feet; if they but looked, it was to be found in the Christian Gospels, the Sermon on the Mount. Others among these Russians put their faith in scientific rationalism, or in social and political revolution founded on a true theory of historical change. Others again looked for answers in the teachings of the Orthodox theology, or in liberal Western democracy, or in a return to ancient Slav values, obscured by the reforms of Peter the Great and his successors.
What was common to all these outlooks was the belief that solutions to the central problems existed, that one could discover them, and, with sufficient selfless effort, realize them on earth. They all believed that the essence of human beings was to be able to choose how to live: societies could be transformed in the light of true ideals believed in with enough fervor and dedication. If, like Tolstoy, they sometimes thought that man was not truly free but determined by factors outside his control, they knew well enough, as he did, that if freedom was an illusion it was one without which one could not live or think. None of this was part of my school curriculum, which consisted of Greek and Latin authors, but it remained with me.
When I became a student at the University of Oxford, I began to read the works of the great philosophers, and found that the major figures, especially in the field of ethical and political thought, believed this too. Socrates thought that if certainty could be established in our knowledge of the external world by rational methods—had not Anaxagoras arrived at the truth that the moon was many times larger than the Peloponnese, however small it looked in the sky?—the same methods would surely yield equal certainty in the field of human behavior, how to live, what to be. This could be achieved by rational argument. Plato thought that an elite of sages who arrived at such certainty should be given the power of governing others intellectually less well endowed, in obedience to patterns dictated by the correct solutions to personal and social problems. The Stoics thought that the attainment of these solutions was in the power of any man who set himself to live according to reason. Jews, Christians, Moslems (I knew too little about Buddhism) believed that the true answers had been revealed by God to his chosen prophets and saints, or the interpretation of these revealed truths by qualified teachers and the traditions to which they belonged. The rationalists of the seventeenth century thought that the answers could be found by a species of metaphysical insight, a special application of the light of reason with which all men were endowed.
The empiricists of the eighteenth century, impressed by the vast new realms of knowledge opened by the natural sciences based on mathematical techniques, which had driven out so much error, superstition, dogmatic nonsense, asked themselves, like Socrates, why the same methods should not succeed in establishing similar irrefutable laws in the realm of human affairs. With the new methods discovered by natural science, order could be introduced into the social sphere as well—uniformities could be observed, hypotheses formulated, tested by experiment, laws based on them; and these laws in specific regions of experience could be seen to be entailed by wider laws; and these in turn to be entailed by still wider laws, and so on upward, until a great harmonious system, connected by unbreakable logical links and capable of being formulated in precise—that is, mathematical—terms, could be established.
The rational reorganization of society would put an end to spiritual and intellectual confusion, the reign of prejudice and superstition, blind obedience to unexamined dogmas, and the stupidities and cruelties of the oppressive regimes which such intellectual darkness bred and promoted. All that was wanted was the identification of the principal human needs and discovery of the means of satisfying them. This would create the happy, free, just, virtuous, harmonious world which Condorcet so movingly predicted in his prison cell in 1794. This view lay at the basis of all progressive thought in the nineteenth century, and was at the heart of much of the critical empiricism which I imbibed in Oxford as a student.
At some point I realized that what all these views had in common was a Platonic ideal: in the first place that, as in the sciences, all genuine questions must have one true answer and one only, all the rest being necessarily errors. In the second place, that there must be a dependable path toward the discovery of these truths. In the third place, that the true answers, when found, must necessarily be compatible with one another and form a single whole, for one truth cannot be incompatible with another—that we knew a priori. This kind of omniscience was the solution of the cosmic jigsaw puzzle. In the case of morals, we could then conceive what the perfect life must be, founded as it would be on a correct understanding of the rules that governed the universe.