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SWARTHMORE LECTURES
1908.
1909.
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Quakerism : A Religion of Life. M. Jones, M.A., J.Liu. Spiritual Guidance in the Ex1
perience of the Society of Friends. By William C. Braithwaite, H. A., LL.B. The Communion of Life. 1910. By Joan M. Fry. (At present oat of print.) Human Progress and the 1911.
Inward Light
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1912.
The Nature and Purpose of a Christian Society. .A. By T. R. Glover, Social Service : Its Place in 1913. the Society of Friends. Ry Joshua Rowntree. (Out of print.) The Historic and the Inward 1914. Christ. By Edward Grubb, M.A.
1915.
The Quest for Truth. By Silvanus P. Thompson, F.R.S. The Missionary Spirit and the 1916. Present Opportunity. By Henry T. Hodgkin, M.A., M.B. The Day of Our Visitation. By William l.ittleboy. 19x8. The New Social Outlook. By Lucy Fryer Morland, B.A. Silent Worship: The of 19x9. Wonder. By L. Violet Hodgkin.
1917.
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faf>er covtri t
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W.I
tlbe
RUFUS M. JONES,
(Amtker
M.A., D.Litt
Rtligi^
ttt^ Mr.)
/SW/
Mjttictl
"Sfirinml Rtftrtncrt"
WOOD BROOKE
BY
EXTENSION COMMITTII
THE SWARTHMORE
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Synopsis of Contents
PAGE
I
Introductory Considerations
9
-
II III
The Moral Universe and the Individual The Nature and Scope of Conscience
-
16
22
282
preface
The Swarthmore Lectureship was established by the Woodbrooke Extension Committee,
at a meeting
the
providing for
"
an
The
message and work of the Society of Friends." name " Swarthmorc " was chosen in
The Lectureship has a two-fold purpose first, to interpret further to the members of the Society of Friends their Message and Mission
:
;
and, secondly, to bring before the public the spirit, the aims and the fundamental principles of the Friends.
delivered
on the
'
The present Yearly Meeting in each year. Lecture was delivered on the evening preceding
the Conference of
all
complete list of previous Lectures, as published in book form, will be found at the
beginning of this volume*
INTRODUCTORY CONSIDERATIONS
"
The sublime
requires the
unknown
as
an
element.
mountain should be
hidden by
others or enveloped in clouds," wrote Horace Bushnell many years ago. In other words, a
and eternal must be aroused in us before we call the object which moves us sublime. It was precisely that aspect which made Kant couple " the moral nature within
sense of the infinite
us
the stars in the infinite sky above us," as the two most sublime things in the
"
with
"
universe.
of
boundary;
10
both are enveloped in mystery; both emerge from and forever suggest a deeper world of
reality;
of
both are
not for the
full of
hints
and prophecies
the
am
I am thinking of that other sublimity, nearer to us and yet even more mysterious, the moral nature in us revealed in
are just now made familiar with a persistent attempt to reduce very man, with all his inner furnishings, to a purely " " naturalistic a forked radish as being " with a head fantastically it, Shakespeare puts
personal conscience.
We
carved."
The only thing that concerns us, naturalism asserts, in the study of man, is his
behaviour, i.e., what he does in response to his environment, for this alone can be accurately
described and explained.
Whenever we catch
way, and this process is due to his native structure plus the influence of his environment. His motives all have a long history in the develop-
ment
him and
in the social
influences that
have shaped him. That exalted " moral nature," or thing in him which is named " moral consciousness," fades away under this
of Conscience
analysis into the phrase
of the race,"
xx
"
accumulated habits
religion
and
ethics
and
become a
branch of anthropology, a study of behaviour merely pushed back toward the historical " forked radish." starting-point of our strange
There can be no debate about the importance of exact description. We have no quarrel with it. We are under immense obligation to science
for the conquests
is
which
all
it
no objection at
to the
method
of ignoring
of the temporarily certain concrete world and of life, as science does, in order to
features
facilitate
of conquest.
the work of abstract description and But at the same time it is well
life
aspects and experiences which do not permit of exact description or of scientific formulation of the mathematical type. This
does not
mean
they are supernatural ; it means rather that they possess a type of reality which cannot be got at'
by the method of analysis and description. They must be dealt with as integral wholesrather than as things made up by the aggregation
of
of this sort.
M
Our consciousness
original items
of the
which compose
The
certainty
pure moral
description.
The goodness of a analysis. admits of no adequate analytic We have passed out of the sphere
of molecular currents
where things result from the congeries of atoms, and we are in a world now which includes creative spirit and so has
sublimities in
it.
The world
world.
knocks
stands
It is
it
It
all
the tests
there.
by which we try
It is foolish to
it
its reality.
it
surely
deny
or to call
illusion.
If
is
we have no
But
it
cannot
be the whole of
a fragment of a more comprehensive reality, an outer periphery which is never self-explanatory and
reality.
It is forever
spiritual
centre to
This does not mean, however, that there are two worlds alongside or outside of, each other a material of,
or
sensuous
world
occupying
its
sphere
spiritual
fringes of the
authority of Conscience
begin.
13
We
of
shall
foreign
and exclusive " supernatural," parted by an impassable chasm. One soon discovers
at sea that the horizon
a theory
"
visible
ocean from the larger, invisible part the same ocean is an unreal and only imaginary of
part of the
line of boundary. It alters every moment. The sky, too, turns out to be just as unreal. The sky dome is only our way of seeing the upper air space. There is no dome of crystal up there yonder, bounding the world of nature below and
beginning the realm of the supersensuous world, the ethereal demesne where God dwells in His
unapproachable glory. That two-world scheme has gone by and was annihilated when Ptolemaic
No
however
may travel.
of
naturalism." No ladder goes up from the " " " " above of nature to the top supernatural
it,
"
The Beyond
is
within."
self,
It is
through the,
soul of
that the
way
lies
to
God.
two
levels are
of,
aware
found
a conscious
M
Beyond.
We
We
are
and finite, and yet we are bound in and conjoined with the inextricably infinite. Eternity is in our hearts. We meet every finite object of sense with a universal through which we interpret it and name it to our common fellowship a universal which no
woefully limited
sense experience ever gave us, or ever could give us. From some deeper inner world of
Mind, we draw those inevitable compulsions of mathematics and logic to which all facts of
experience must conform. Something in us, but derived from Something beyond us, enables us to gather up the fleeting and contingent
"
me
but for
men
everywhere
and
forever."
It is also
we
are
moved by
objects of beauty, and exalted and raised beyond ourselves by the sense of awe and sublimity.
Here, too, in this meeting of our own deepest nature with That-which-is-beyond-ourselves, is born our ineradicable sense of moral obligation,
lays its
command
HutborttB of Conscience
upon us and says
"
thou must."
It is
15
because of
being that we always live by ideals, and judge each fact or event or experience in the light of a goodness which we do not see with our eyes and which
this deepest feature of
our
does not, perhaps, yet exist on sea or land a Beyond within us which our moral act endeavours
to achieve.
The two worlds are never sharply divided and They merge and mingle. Each needs the other and each reveals the other. The outer world is more or less transparent to the clairvoyant soul that sees through and discovers the eternal breaking through it, and the
sundered.
most
temporal and
and
revela-
tion to express
and
translate
it.
The
its
soul of
man
is
thus amphibious.
It lives
It lives in
two worlds
world of
at once.
sense
but
it
passes
beyond
all
tangible to sense.
16
II
tbe feature
anfc
by
clever scientific
made an
accurate
calculation of the
avoirdupois weight of Mount Schiehallion, in Scotland. When this peak of earth and rocks
was weighed as
in the balances,
it
became a
it
the
on physical geography
in billions of tons, but
will
now
it is
important to remember
that the
immense
total
was arrived
at
by
first
mountain.
Somewhat
universe can be discovered only by a study of the moral nature of man, for it is in fact here,
in this strange finite-infinite
in his relations with other
human
being,
and
level of
human
no
life,
i.e.,
with
man
excluded,
would be
there
is
without
moral
implication.
But
man
excluded.
HutborttB of Conscience
up
to
a being who is self-conscious, who has experience of values, and who reveals moral preferences.
Creation
is
ment reached. When we talk of the cosmic universe, we must include in it the emergence of man and the processes of history.
|
Amos, the earliest literary prophet of Israel, was the first to insist upon the fundamental moral character of the universe. He announced
discovery of a universal law of moral gravitation, as sweeping as Newton's law of " I saw," this spiritual physical gravitation. " I saw the Lord holding a genius declared, in his hand." Every nation, accordplumb-line
the
ing to the prophet's vision, had to meet this plumb-line test. Nothing could save or buttress
an unplumb
The way
of the transgressor
was seen
to
be not only hard but impossible. The stars in their courses were allied against that nation
which was not morally foursquare. But this herdsman of Tekoa, with his plumb-line, had
almost nothing to say of individual conscience. He thought of men in the mass. The nation
was the
unit.
x8
revealed
in
TTbe
national
Mature
anfc
catastrophes.
By an
insight which he could not have analysed, he leaped to a general truth that the universe is
morally constructed, and that all the time men play their miserable games, the dice on the other
side are always loaded
the universe
is sensitive
and
it
executes
its
own
laws.
It
remained for
souls the
its
later
men
to discover in their
own
highest peaks/ where life comes to self -consciousness, does reveal a moral law which, like gravitation, is
no
finer
has made, than that revealed in the life of His exterior was uncouth. But the Socrates.
His
we can
trust Plato,
was that
he might be beautiful and harmonious within. He lived and died in constant awe of a voice
in his
own
seemed to him to
be from God.
" You have often heard me speak," said " of an oracle or sigii Socrates at his trial, which comes to me as a divine thing. This
Butbortts ot Conscience
sign I
It is
19
I
always forbids me when I am going to do something " " I am sent," he adds, by God, wrong/'
was a
child.
me and
do the greatest possible service to the city of Athens. For I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but first and chiefly to care about the improvement of the soul." " man who is good for anything," this " moral leader concludes, ought not to calculate the chance of living or dying ; he to consider whether in doing ought only he is doing right or wrong acting anything the part of a good or a bad man."
to
his greatest disciples, and, through world forever, to the meaning of them, the individual conscience as a moral guide and as a
He awoke
key to the
In the dramatic struggle between the later civilisation of Greece and the Hebrew ideals,
the
which was brought to its most acute stage in Maccabean struggle against Antiochus
Epiphanes, the note of individual conscience was once more clearly sounded as finely sounded
as anywhere in literature,
made an
character.
of a
essential
The
20
the
TTbe
nature an&
a'
Hebrew
race, to fall
golden image, embodying faith, or as a consequence of refusal, to be cast into a glowing, red-hot furnace. The answer is " a thrilling one If it be so, our God whom we
:
serve
able to deliver us from the burning, But if fiery furnace, and he will deliver us. not, be it known unto thee, O king, that we will
is
not serve thy gods, nor worship the golden image which thou hast set up."
of individual
loyalty to a guidance within the soul is to be found in the life of the great Galilean, and
nowhere
else in history
nature of the universe been revealed through an individual conscience in such adequate
measure. Not only at the opening of his ministry but throughout the entire period of his public mission, he was subject to peculiarly acute
temptation in the choice of the means for the establishment of the kingdom, which it was his
mission to inaugurate.
He
powerfully
felt
the
popular patriotic appeal to be the Messiah of the nation's hope, and to fulfil the age-long
expectations of His people and His race. On the other hand he saw with an unparalleled
clarity
cf insight
in the
Hutbortts of Conscience
essential nature of the spiritual
life.
21
He
under-
stood, as
no one
else
ultimate forces which shape and fashion the moral world, and what constitutes the real
goodness and blessedness of life. He came to realise that there could be no true kingdom of God that was not formed in the inner spirit
and will of man, that love and grace and faith and good-will and patience and purity of heart
are the essential qualities of the enduring king-
dom
that sovereign power and and even miraculous achievements, are weak and futile as compared with
of the spirit
:
military triumph,
the
inherent
sacrifice of
love.
crisis
In the great test which came as the developed, alone with his soul and God,
issue.
The word
that word
thei
we name by
but ultimately
He love. power of redeeming emphasises at every point the nearness of the divine to the human in man, the infinite preciousness of the individual soul, the dramatic issues
22
of the inner
life,
tTbe
nature
God
ant>
an
It is
which
it is.
Ill
which
it
am
He had
to
new
He came
making the confession, which something within urged him to make, he " I've got something inside me I naively said can't do what I want to with." Theodore Parker
:
has given a touching account of a similar experience. It is as follows: "When a little boy in
petticoats in
spring
day
in
distant
alone.
'
me home
pond-hole then
Hutboritg of Conscience
spreading
its
23
waters wide.
rhodora in
full
my
neighbourhood, which
grew only in that locality, attracted my attention and drew me to the place. I saw a little spotted
tortoise sunning himself in the shallow
water
I lifted the
had
for
in
my hand
though
creature, yet I
destroy birds,
I had never killed any had seen other boys out of sport squirrels, and the like, and I felt
a disposition to follow their wicked example. But all at once something checked my little arm,
and a voice within me said, clear and I held back my uplifted is wrong
'
1
'
loud,
stick
It
in
wonder at the new emotion, the consciousness of an involuntary but inward check upon my
actions,
and the rhodora both my sight. I hastened home and told the tale to my mother, and asked what it was that told me it was wrong. She wiped a tear from her eye with her apron, and taking me
till
the tortoise
vanished from
"
Some men
call it conscience,
but
of
I prefer to call it
the voice of
God in
the soul
and obey it, then it you will speak clearer and clearer, and always guide you right but if you turn a deaf ear or
man.
If
listen to
disobey then
it will
fade out
little
by
little
and
24
leave
guide.
voice.'
I
propose to deal,
inevitable,
strange,
inside us
irrepressible
"something
which, with a voice of authority, Whatrules orer our instincts and propensities. " we cannot ever else it may be, it is something
"
Its very owner and cannot suppress it, cannot evade it, possessor cannot brush it -aside, cannot bribe it, cannot
eliminate
is
it.
It is
specific
way
same endless variations of response that mark our and it has no fixed set appreciation of beauty of reactions, determined by some mechanism
;
It is
not a
"
special
must have a
is
definite
"
end-
"
organ
in
aroused by a
specific
specific stimulus
Conscience
has been
thought of as
"
an
experience of John
Woolman,
Butbortts of Conscience
the other hand,
it
25
of our experience.
obviously tallies with the rest It is not something apart It is embedded or independent or unattached. in our actual, concrete life. It harmonises and
is
ence.
consistent with our everyday human experiIt does not stand aloof above our life,
onward
flood
rather a binding, organising principle which makes life stable and It attaches to the original capacity coherent.
it
is
of
self-consciousness,
the
capacity
to
create
and
after, to out-span
and
to
overarch
its
own
states
and
processes,
and
review and judge, value and revise its own operations. Conscience is not an affair of some
isolated part of us, the function of
of
some fragment
our being.
self
It
our entire
and
whole
active
integral
awake
life
and
are put in
1
jeopardy or are at stake. It is the affirmation of our innermost character, the arousal in us
of those ideal values
self.
We
scious until our centra] aspirations are threatened, or until the innermost ideals of our soul are
26
challenged, or until the end or aim that forms the submerged ground-swell of our life is exposed
to danger.
lived almost
Until the
crisis
came, we
may have
of our being.
easily, quickly and without halting, some one had challenged us with the query, what do you want ? what does life mean ? what, It had not been thought after all, is your aim ? or explicitly envisaged. But now a through situation emerges which calls for decision and
perhaps
if
action,
and suddenly we
see
we
are to
be.
life
That inarticulate ideal which all our previous had been weaving now becomes alive and
The ayes and noes are called for, and we vote to express and at the same time to guard and preserve what constitutes the permanent
vocal.
trend of our character as a person. That which we are, the whole of ourself, asserts itself and
stands for
is
sacred rights of being. Conscience thus the inner man's recognition of what is
its
of that
which constitutes
direction, or of
his real
have
of
it
onward
Hutbortts ot Conscience
27
or of any worth to life, or of any integrity to Whatever we may finally conclude maintain. about the nature of conscience we shall not be
able to detach
It is at least
it
from the
we propose
"
An
erring conscience
little
a chimera," wrote
Immanuel Kant, a
years ago.
speaks
its true imperial -authority, is absolute and infallible. It cannot magisterial, It is the voice of a supreme reason uttering err.
itself
with
Bishop Joseph
He said gave conscience imperial authority. " a faculty in kind and in nature Conscience is
:
supreme over
all
others,
its
:
own
"
authority of being so." He continues This is a constituent part of the idea of con-
be superior
to preside and to take the superintendency and govern, from the very economy and constitution of man, belongs to it. Had it strength as it has right, had it power as it has manifest
1
Human
p. 99.
See Professor Blocking's interesting position in Nature and its Re-making. Yale Press, 1918,
28
authority,
it
bc Mature
would absolutely govern the world."
1
time,
Another great churchman, almost in our own John Henry Newman, emphatically took
:
" the absolutist position for conscience Con" is the aboriginal science," he declared in 1875, Vicar of Christ, a prophet in its informations,
a monarch in
its
peremptoriness, a priest in
its
Thomas Carlyle in England, and Ralph Waldo Emerson in America, were powerful
exponents in the nineteenth century of this
majestic and authoritative conscience. Carlyle " in Past and Present said Thus does the
:
conscience of
man
ever of knowledge
coloured glass, paint strange pictures on the rim of the horizon and elsewhere. Truly this same
sense of the infinite nature of duty
1
is
the central
Kant's
Ethics.
Butler's
Sermons, Sermon
calls
he held, like these other absolutists, that conscience stamps with the Great Seal of God all acts that are right. Reason then always countersigns the acts thus stamped with this royal seal.
In
occasion of
Letter to His Grace the Duke of Norfolk, on Mr. Gladstone's Recent Expostulation (1875).
Hutboritg of Conscience
part of
all
29
within us
immortality immured in dusky many-coloured time and its deaths and births."
"It
is
stronger than
it is
wiser than
;
it
pray to
me
in
my
child."
Twice
in
his
So nigh is grandeur to our dust, So near is God to man, When duty whispers low, Thou must/ The youth repl'cs, I can.'
'
'
"
Though
love repine and reason chafe, There came a voice without reply, 'Tis man's perdition to be safe, When for the truth he ought to die."
would be easy to go on increasing, almost without limit, the testimony from great writers and distinguished thinkers to the unique and
It
30
the soul.
TIbe
nature
anfc
no problem of conscience. There might still be a mystery about it, as there is about all the deep, bottomless realities of human life ; but
if all
men
an
man
is
supplied
with
inerrant,
modern
"
another side."
Bishop Butler, and great men as conversant with the nature of man as Immanuel Kant,
is furnished with an moral organ or faculty, by which the eternal right is revealed here in our finite, temporal world of mutability. They insist that
as there are in
there are variations in moral pronouncements, all other b'nes of human striving
and in all other fields of man's endeavour. Whatever finite instrument man may possess,
they
tell us, is
marks
all
his faculties,
ones.
Hutbortts of Conscience
31
human
conscience.
He
accounted for this unhappy fluctuation of the standard by supposing that conscience is a
natural faculty, and subject to the warping influence of instinct, nurture and casuistry.
variable
and
This light is, he held, absolutely divine, of a " wholly different nature from the soul of man and " its faculties." It is not any part of man's nature,
nor any
his fall."
relic of
It is
any good which Adam lost by distinct and separate from man's
by
world. It forever, through all mutations of space and time, remains pure and unaltered.^ When conscience is " informed and enlightened "
by
rectified.
blindness of natural judgment is removed, and the false opinions of the under-
The
Conscience
is
thus to
3*
is
is
Vbe nature
"
useful
;
anfc
in it
but
otherwise of no use." 1
We
have
a lantern of our own, but it is inadequate until a mysterious torch is lighted in it and burns
with a light not our own, from a world beyond
this finite one.
generations the generThe Friend who held ally accepted Quaker view. this position formed the conviction that he was
many
word
God
to him.
a body of people who felt confident that they were in possession of the truth, and who unhesitatingly believed that the ultimate principles of righteousness were unveiled to them. That
faith
force.
"
" became the supreme Individual faithfulness " " and obedience to the light was watchword,
felt
most sublime and awful duty that this world could know. Almost exactly this position was held by many
to be the
of the scholastic theologians, especially
by
the
great
1
mystics.
There
is,
they
believed,
an
Butbortts of Conscience
seed or ground from which
springs.
33
spark of
spiritual
light, the
all
activity
basic
(sometimes " synderesis "). It is a incorrectly spelled divine centre, or substratum of the soul, a
synteresis
foundation
"
They
"
called
this
provision of the constitution of the soul by which man recognises moral distinctions and assents
to the appeal of obligation. of conscience,
It is the function
held, to
decide what
of
life
is
wrong.
This
decision
involves judgment, and judgment often errs. It includes an emotional factor, too, and the
life.
thus subject to error and mistake ; may go right or it may go wrong. But the synteresis, the unsundered basis of the soul,
life, is
its
very
One
with Barclay's,
that
it
introduces us to an
infallible resource,
in all emergencies of
we must
if,
device.
It is slight satisfaction to
we
moment
34
TEbe
to act,
Nature
anfc
we come
and serve
lie
we must " change our gear" ourselves with a more clumsy human
All our moral acts
contrivance.
and we are not greatly assisted by a provision which applies only to goodness in the glorious
abstract.
This theory
will, I
am
sure, help us
when we come
it
practical task of finding out what is the right course of action just here and now, where the many paths of the way deviate.
valuable interpretation
the divinity of Christ without seriously blurring or even tacitly denying his humanity. The
either-or
dilemma
appeared
inevitable.
To
insist
upon humanity was to slight divinity. To exalt and glorify divinity was to reduce
humanity to an appearance, an illusory seeming. The same situation attached to theories of
Scripture infallibility.
Butborfts ot Conscience
35
authority of the Bible, it seemed necessary to claim not merely divine inspiration, but even
dictation
by God
them
and Balaam's
ass,
on
this account,
might be regarded, and sometimes was regarded, as no less adequate a reporter than Isaiah or Paul
.
On the other hand, as soon as one began to emphasise a human and literary element in Scripture, he was bound to be suspected of heresy,
and
set
down
doomed on
The
was responsible for another famous theory of conscience, which long held the field the intuition theory. This was the view that conscience is a divinely implanted faculty or moral
sense, supplied
a complete and
independent contrivance for knowing virtue. It is neither derived from reason nor acquired
by
experience.
It is
a God-given monitor, a
36
precise
its
it, remains, from the of life to the end of it, an oracular voice, beginning
announcing the path which ought to be taken. It was natural, under the conditions of thought
which prevailed, that the authority of conscience should be maintained in this ready-made, easily
workable fashion. It was supposed that only " by a severe dichotomy," cleaving asunder the
the divine, and making conscience derived from yonder, could its " superiorwholly " be secured and ity and superintendency This fixed, static, immutable guaranteed.
oracle, foreign to the
human and
human
characteristics of
the soul and from beyond its margins, unaffected by any changes or variations ot earth, did not
present the same intellectual difficulties to seventeenth and eighteenth century psychology that it does to the experience and the psychology
of the present time.
We do not like schemes our universe into compartments, split and set chasms between the here and the yonder.
which
Our moral
decisions cannot
be detached from
the natural psychological functions by which we live. We.must decide what to do in complicated
situations which have
historical
movements
Hutboritp ot Conscience
37
order to be right, must be one that will produce the best moral results, not for some remote other
world, but for this one here where our moral
issues lie
and are
to be found.
It
would be as
human
it,
as
it
would be to
in
talk of consciousness of
consideration
of
social
con-
meaning and
Bishop Berkeley thought that all facts of sense experience were the result of direct divine
sphere.
only on direct infallible revelations in the moral In this one region of our life everything
that concerns us
is
Every
revela-
tion of duty is divinely communicated. Every^ intimation of the right course is injected into our natural man, somewhat as the click of our
electric
dock
is
injected into
it
from a dynamic
33
itbe
nature an&
it
and a
dualistic
human
nature, but
takes from
us our moral autonomy. It makes us hollow pipes for a voice not our own to sound through.
In the striking words of Coleridge, spoken against " a similar theory This breathing organism, this glorious panharntonicon, which I have seen stand on its feet as a man, with a man's voice
:
given to
it,
once into a colossal Memnon's head, a hollow . and yet no man passage for a -voice uttered it and never in a human heart was it
.
conceived." 1
It
makes
the
very
basis
of
morality something foreign and " selves. All the rich life and co-agency of our
"
external to our-
anything known to us. A voice which comes from outside our human experience, and which we can never investigate or verify, imposes an
absolute
obey
it
command upon us, and we must always without ever knowing or asking why.
On this theory any individual may always defend his course on the claim that he is obeying the infallible divine voice. It supplies us with
1
Coleridge,
Confessions
of
an
Inquiring
Spirit,
Letter III.
Hutboritp of Conscience
39
no universal and overarching moral truth or principle, by which individual differences can
be
settled.
It furnishes us autocratically
with
a ready-made decision for each occasion, and we have no function but to accept or refuse it. The
individual
is
a mitred pope.
all issues.
deliverance ends
all
He
am
the
recipient of
an
voice of a divine
command."
moral experience of the race casts doubt upon this claim to infallibility. grave Persons who have made the tremendous claim
solid
The
have often proved to be misguided, and some of the deeds which men have performed on the " " infallible ground of an authoritative voice do not now seem to enlightened men to have
been heaven-guided
that
.
and
tragic compelle(i to spell out with slow and painful effort the secrets
We
have been
"
of nature which might have been " to us from the start, so that cated
communi-
we should
have been spared the long, weary wilderness wanderings of discovery. We might have been
told
oil
40
ZCbe
stored.
Mature an&
was
We might have had an early about the microbes and antitoxins, message which would have saved us many losses and
catastrophes.
The
information
voice
was
the
not
vouchsafed.
No
kind
from
sky
announced the errors of the Ptolemaic astronomy and the truth which Copernicus discovered so
late.
The
race
of
was
"
easy "
reach
electrical
but
no
to
sociable angel
was sent
to
tell
us
how
Mechanical short-
therefore be open to
it
some
suspicion.
Finally,
experience chat everybody always, on all concrete occasions of life, has a perfectly clear,
definite
and
course.
The
my
and pant
for thy
commandment."
Those who
are not psalmists have often felt as he did. There can be no doubt that every moral person
has, at
life,
some eventful
cross-road
moment
of his
longed and panted for a clear knowledge of the right course which, with all his sincere
yearning, he could not discover. Much of our moral effort, it is true, is due to the fact that we
ButborftB ot Conscience
cannot raise our
will to the pitch of following
41
our
other difficulty. We want to discover the right trail in the complicated jungle which environs
us,
and we cannot
tell
infallibly
which track
take
and
will unerringly
us to the goal. One does not need to have been charged with " " in the world of our time the cure of souls
in order to be impressed with the reality of this
perplexity.
What one
of us,
if
as
hard
as
those
which
her
whose
while
heart
led
We
have
seen
men
tionable honesty,
by any click or through any infallible mechanism, what the sure path of their feet really was and, when from their moral struggle, we have they emerged
;
'
seen one
man
another man,
following one hard path and equally honest and sincere, followfirst
one, though
ttbe
nature an&
But we run into greater confusion, and we make the perplexities of life still greater, when we assume that conscience is nothing but a
mutable and errant empirical
feeling,
developed
evolving
to
by
the
natural
processes
of
an
world.
explain conscience as a slow, natural acquisition either in the individual or in the race. No
theories
of
acquisition
by education or by
evolution give any adequate account (i) of the origin of conscience, nor (2) of the august and
authoritative character of
it.
It is easy to see
that there
is
evidence wherever conscience appears, but it is impossible to understand how mere social
habits and family customs and the influence of praise and blame, of approval and disapproval,
could of themselves produce the overwhelming conviction of duty, or the compelling sense of
obligation,
its highest.
autonomous moral self. Some original and underived capacity must be assumed in the very structure of the soul which makes the child responsive to moral education, for no external
of an
authority could teach the child moral duty except by calling into activity the latent powers
Sutbortts of Conscience
of his soul. 1
43
Huckleberry Finn is speaking, not as a character in fiction, but as a real boy alive
in the world,
when, pagan as he
is,
he comes "
con-
rest of
our insides put together." Evolutionary writers have tried to push the
education further back, and to explain conscience as a product of the slow disciplinary culture of
the race.
contended
Writers like Herbert Spencer have that the new-born child literally
inherits the
He
won.
arrives
riches
which
ancestors have
He
is literally
He
comes equipped with what and now requires for its continued
the
tiny
increments
.of
remote
heirs.
But
is
this
immense
claim
is
unproved.
There grave acquired characteristics, gained by the efforts of a parent, are ever inherited by offspring, and
'See
p. 24.
doubt whether
Hastings
Rashdall's
Conscience
and
Christ,
44
Vbe
feature anb
that questionable theory must in any case be affirmatively proved before we can use it as a
natural
Edward
two-volume work, full of learning and patient research, tracing from the lowest levels of life
to the highest the slow accumulations of emotion
and behaviour.
less success,
L. T.
Hobhouse
has, with
no
followed the stages of the evolution of emotion as action, as they enter into moral
conduct.
books
is
Character,
But none
emotions
may be, explains to us the majesty of or the imperial authority which not only duty Butler and Kant recognise, but which the most
humble
is
There
something there which the history of instincts, emotions and behaviour fails to reach.
It does not
seem possible
for
any extension
Its
power over
it
The
distinction
rest in
of
and
Hutboritp ot Conscience
upon prudence,
or
foresight, or
45
cannot
It
results.
We
secret of con-
by any
The
it is
hereafter.
difficulty
about
the
whole
morality
It proves to
the essential,
or
to
the
We
have in
most
to
momentous
significance.
It
attaches
not
fact that
man is
man and
When we
speak of truth we always mean something " wholly different from opinion." Truth rises
4&
ttbe
Mature an&
and
absolute.
but
here at length they are organised through a universal, rational principle which abides and holds firm through
variation.
the welter of change and Its basis, the basis of truth, is not
all
to be found
somewhere outside
knows.
in the stream of
events,
the
it is
mind
that,
this
to
our nature as rational spiritual beings. He " However far our doubts may go, they says cannot root up from within us, without our
own
it),
consent
the
(nor,
lives
claims to guide our with supreme authority. They cannot obliterate from within us the sense of right
of everlasting difference between
silence,
power which
They cannot
unless
we
Join
the voice
that
bids
us believe
be
said, seen, or
the law of right is the eternal foundation on which all things are built. By this a man
may
yet live
if
he has nothing
Hutborfts ot Conscience
and God
will assuredly give
47
him more
in His
own
1 good time."
The
central
meaning
of ought,
be stated in terms of anything else, or identified with any other content of consciousness but
themselves.
it,
man
is
not
he cannot be taught morality any more than he could be taught mathematics, if he had no " up and perception of the special distinction of " out and in." It is quite likely down," or
in fact it is only too obvious
when
They much immoral as unmoral. They hardly know what one means when one talks of
and the overwhelming sense of ought or ought not. They have not been there. They see as those do who have no " As it is not Plotinus has well said eyes.
categorical imperatives
:
are not
world
Series).
43
Ube Mature
blind, for instance
men born
be
silent
so
must those
about the beauty of noble conduct and knowledge who have never cared for such things
nor
may
those
tell
temperance, beautiful beyond the beauty of the morning and evening star." 1 Every analysis of conscience reveals an element
in it
else,
which cannot be explained by anything any more than the taste of sugar, or the
be explained in terms of anything else. There is an elemental aspect which could not be derived
or
acquired.
The
wrong
get
categorical
distinction
of
right
and
which
conscience
voices
may
it
life
but in
any case
in
does
not
the
its
lofty place
human
on
ground
of
its
survival-value.
mental fact that a person is an ideal-forming being. He always extends his world in ideal
directions.
world of
"
limited to objects that are given in experience. He always transcends and sees beyond the facts
and
items
which
1
his
senses
I. 16, 4.
present.
This
Enneads
Hutborftfi of Conscience
creative, idealising tendency is
49
unique and
deepest facts of personality as well as one of the most mysterious. Our driving forces are
to
our ideals
be found in our instincts and emotions, but are our directive powers. They
organise the instincts and emotions ; they raise o that they arc no and transform them
longer instincts in the blind and primitive sense.
They cease also now to be mainly egoistic and self-seeking, and yet their energy and
effectiveness
are
greatly heightened
as
they
come
ideals.
to be
beyond and to outrun anything which the world of experience gives us, and with
capacity the power to look before and after is linked an inevitable sense
this
idealising
of obligation to act in conformity with what the soul sees ought to be. It is a normal feature
of personality to live not only in reference to
to do right even when the world is not looking on or viewing the deed. We assert by an
irresistible
so
of our personal ideals, and the moral insights which attach to them. We build on ahead
of experience
ought to be, and this vision makes us dissatisfied with anything that comes short of our ideal
good.
Some
persons no
doubt possess
this
more strongly than do others. The reference to an ideal spectator is weak in some and powerful in others. The appeal from what is here and now
power
of transcending the actual to that which ought to be does not operate alike in all bosoms.
Plato, with his symbol of Gyges' ring, has " " expressed the view that the many do right because they fear consequences. This ring
enabled the possessor of it to become invisible at will. He could always escape notice, and could therefore pursue his pleasures and achieve
his
Could anybody be found who might own this extraordinary ring with perfect moral safety ?
a moral genius whose supreme prayer was for inward beauty, and who took his hard
portrait. of
Hutborfts ot Conscience
51
rises to its
who may be
called
geniuses.
We
significance of
some other outstanding creator. We do not judge the scope of art by the Maori We see it at its carvings on a walrus' tusk. full glory in the Sis tine Madonna or in Michel
Angelo's Moses. So, too, we shall never apprehend the nature of conscience if we study it
We
its
see
full
persons
of
marked
moral
profundity.
There
is
at least in
any
physical
origin,
it
cannot be reduced to a
It
spiritual
being
what ought
to be.
Its
development can be
5*
traced;
its
cannot
be traced.
The
is
supposes
an
appreciation
beauty.
The
structural distinction of right and wrong is an endowment of reason which cannot be identified
with anything else or traced to any " natural" istic It is that basic foundation of the origin. " soul which the mystics called synteresis," or of the soul with God. It is what Kant junction
calls
and wrong,
it
It is so essential to
it
a rational
it,
you
tacitly affirm
and when
human
life's
appeared the race first began to be man emerged, " Adam " was born
!
Every immense output is different in some respect from every other. Every tiny being that gets born has some slight mark of uniqueness. This a fact which we do not explain is what fact " makes life a varying affair. Every germ in the enormous fecundity of nature" has its own
irreducible peculiarity.
little
unique in
this,
by
Butboritg of Conscience
fact
53
he
felt
and act for the sake of consequences, but the moral worth of certain acts and could
an
"
ought."
recognise
He
by an ideal which outran his deed. There have been many crises in the history of evolution
qualitatively
new
The
crises.
birth of self-consciousness
one of these
is
The appreciation
great Companion,
of
beauty
another,
another.
The
wrong
is
another.
It
is
as
and
is
up and down
it
In a word,
as
implies
susceptibility
to
already in
the
capacity of
mind
that
perceives. Without an underived distinction " " of before and after I could never learn about
times,
and without the capacity for *' within " " " " and without," and up and down," I could
"
54
Ube Mature
never get the idea of particular spaces. The idea of space is pre-supposed in all experiences of spaces. The mind of a rational being comes
already equipped with these essential conditions
of
knowledge these capacities for experience which are filled with content by actual experi-
ence.
So, too, a person must be susceptible to " " the meaning of before ever he can ought learn from experience what is right and wrong
in
for
The capacity
a condition
duty
is,
thus, native
and
original,
of all moral appreciation ; our judgment upon the particular definite things that are right and
wrong
is
is
that
an
immense
show.
endeavour to
this
view
is
is
correct,
we discover
It
is
why
conscience
fact
so
imperative
an
irreducible
in the
of reason itself,
using reason
eliminated
since
cannot
be
or
destroyed without abolishing rationality itself. It is bound up with the very nature of reason,
as
is
truth,
effect
must have a
cause.
Deny
it,
ignore
it,
Hutborltg of Conscience
disobey
it,
55
it
still
transgress
it
confronts
one as unsuppressed and absolute as ever. 1 This view of conscience is no less a divine
reality
than
theory, would
is
Barclay's view, or the intuition make it, only its divine quality
not
to
it
be
off
secured
by
isolating it
essential
and
dividing
from man's
nature.
We
it
ment
unconnected
thing in our finite experience, or by saying ever so emphatically that it has been injected
into
divine
time from a realm beyond time. The is not confined and limited to another
It
own
"
essential
and
it
if
we
are to find
anywhere we must
find
here.
Draw, if thou canst, the magic line Severing rightly His from thine,
Which
is
wrong, this compelling sense of obligation, seems to be the very mark and badge of man's origin from a deeper spiritual universe, or at,
least of his present relation
NOTB.
by the
lectures of
have been influenced here and elsewhere my Harvard teacher. Professor George
Herbert Palmer.
56
ttbe
child bears forever in his
future an&
As a
connected. The Beyond embedded in a larger consciousness than that bounded by the margins of our finite self. We come here upon the central fact which makes man an ethical person. In
are
is
with which
within.
we
We
are
ought to be,
man
is
always more th^ji finite he is over-finite. We can and often do treat t v individual as a finite unit for practical purples, but to do so is to reduce him to a static, abstract thing; quite
unlike the living concrete self of real inner
experience. He is now a sundered fragment and not the organic whole we know as a spiritual person. The latter always involves and manifests
the finite fragment. We look down on our fragment-self from the watch-tower of our wider,
larger self, arid approve it or disapprove it, in the light of an ideal which sweeps far on ahead
of anything the finite fragmentary self has ever
experienced.
This
"
dividual
phantom
self,"
HutborltB ot Conscience
as Coleridge called
it, is
57
and organic with a more than its own tiny domain. The sense of imperfection which marks all our experiforever set in
ence, the glory of the unattained which attracts
us,
"
the unstilled desire for the beyond, the " that keep us alert hints of occasion infinite
for
moving
goals, all
this
Whole
in
But
and
as
it
at the
is
formed and
It bears,
and must bear, the marks of the social group in which it has been developed. It is influenced, as all our ideals are and as
education.
personality itself
is,
by
the social
life
of
which
we
"
are
an organic
part.
when he talked of the social conscience as bank and capital of nations and of ages." We are woven inextricably into the fabric of some living group. We catch a thousand
right
the
We
we form and
in
express
all
our ideas.
social
It
is
here,
this indispensable
environment,
that
we
discover
our
58
primitive desires,
experiments in finding out what we want and what we do not wantone of the greatest
experiments in this
Tones, looks
human
venture of ours
and gestures of approval and disapproval work powerfully upon the acutely
suggestible
infant
mind.
Family
customs,
personal influence, the appeal of rewards and punishments, the illumination of discipline on the plastic mind, are profoundly formative.
During the long period of helplessness and dependence, the child slowly learns what the race has learned. Play, art, literature, religion,
begin
now
to
make
life,
to his inner
which he
is
individual instinctively follows custom. So long as he goes along with habitual tendencies he is unconscious of any guiding, as
negative.
is
The
all
subconscious functions.
But
let
appears within. So long as there is conformity, conscience slumbers ; the moment the individual
Hutboritg of Conscience
59
him
wide awake, his deed reveals dangers and gives trouble. Duty at this stage arises as a
moral consciousness
with the
life
The primitive knit in a close solidarity " of the tribe. The self " in the
is
early stage
fact.
It is
is the real unit. Hebrew story is rich with material bearing on this negative and tribal conscience. We see in the Old Testament how
in
generation after generation the individual was merged into the corporate life of the racial
group, and
to pursue
lished
how
difficult it
was
Greek
literature reveals
similar
Thermopylae
choice.
tribe.
"
They were merged into the life Tell Sparta you saw us lying
"
here,"
Socrates, with all his prophetic leader^ to which I have referred in an earlier ship,
was deeply immersed in the social life and custom of his race. His divine voice is in all
section,
When
6o
Ubc
taaturc anb
and accepted the hemlock in unquestioning obedience to the laws of his country. 1 The Hebrew prophets, however, and the Greek tragedians take us up to a different moral level. Here we have a profound conflict of duties, and conscience
appears as a positive, affirmative, pushing force.
It
becomes a
silent
As soon as personal life grows rich, complex and reflective, the simple, primitive instincts no longer wotk as blind, unconscious motor
forces as they were at first. They are organised now into wider systems of emotions and senti-
ments. They become infused with intelligence, and guided and controlled by reason. They minister to the higher ends and ideals of life and
I am using spiritual values. sentiment of course in its nobler meaning, as the best modern writers on the emotions have taught
serve to
fulfil
word. "Sentimental" and have acquired an undesirable sentimentality reputation, as something soft arid flabby, but we must not allow the associations formed around those words to keep us from using the word sentiment .in its true and proper sense. Every
us
"
to
use
the
"
is
Cri/o.
Butborftg of Conscience
6x
complex
It
life
of instinct, emotion,
Imbedded
controlled
by
by themselves would
be blind
raised
of
is
egoistic. They are, however, and transmuted by the organising energy the system in which they are merged. This
and
the
way
in
which
all spiritual
are made.
"
killed,"
not eliminated;
into play a system of this type found, a system of rationalised or idealised desires is created. Such a system, with its inner
springs of love
egoistic traits
beyond the modern phrase they interests of the individual, in are over-individual. They have to do with the
ments of
plus its wider relationships its relationship with other persons, with beauty, with truth,
self
with goodness, with a communion of saints, with God. Under the sway of an idealising sentiment
62
it
becomes natural for one to live, or even to end upon which the sentiment is focussed and around which it is organised. " " Nature itself thus becomes spiritualised and
transformed
through
the
transmutation
of
is
desires.
The whole
Action
level of the
human aim
on
raised.
no
longer
centres
mere
survival of existence.
an organising sentiment is absorbed in the triumph of ideal values which are worth infinitely more than houses or lands or body
sway
of
or bread.
level, as
the voice
or subconsciously than consciously. Its decisions " " second nature." They seem instinctive," " are arrived at by processes that appear intuitive."
That is, however, not because conscience was put ready-made into the individual at
It is
birth.
Beneath the stream, shallow and light, of what we say we feel, Beneath the stream, as light, of what we think we feel, There flows with noiseless current, obscure and deep,
The
central stream of
what we
feel
indeed." 1
Matthew Arnold.
Butborttg ot Conscience
ideals
63
tendencies which
personality
to be
is
and sentiments has formed habits and fit the direction in which our
moving.
"
rivalry
But
"
among
us
There are
many
and the
love of friend, love of country, love of church, love of race, love of truth, love of God which
of
all
these
sacred
will In large
and so form the dominating passion of our souls. The lover, the patriot, the martyr, the saint, have each felt clearly that life came to
consummate glory in the end for which they severally lived and died. There is no arbiter
its
who can
are
all
good in themselves. But nothing surely can be higher or diviner than a life organised under the ideal which Christ
spirit.
As
section,
His way of
life
most acute
64
does not
mean
that
that
self
It
does not
mean
life
ceases
to be this-woridly and becomes other-worldly. It rather means that the soul's vision opens out
upon the reality of a God of perfect goodness and love, joining Himself with us and forever
needing us to complete His own purposes. It means going out to the tasks of life with faith
in the complete triumph of love, a readiness to go to all limits of suffering and crucifixion for this faith of love. It means an overmastering
conviction that,
dedicated, as
human lives united to Him and He was, to love can help bring into
being a
who
live
way
of life means dying to selfish and utilitarian aims through inner assurance of fellowship with Him and with the whole human family in love,
in faith, in life
and
in service.
To have
I
these
will is
what
mean by
the
of loyalty to
Christ,
which spon-
taneously reveals itself in the conscience when the moment of choice comes. It makes all other
11
goods
I*
and
all
subordinate in comparison. It holds the soul like adamant, and is as near to an absolute
ButboritB ot Conscience
authority as one can find in this world
65
of
conscience,
the
creation
of
the
foreign,
no longer stern and hard, cold and a fusion of commands and terrors
A
is
awe
will
always attend, as
fitting, lofty function of the soul. The forward way of love, as it separates us from
many
in
things we should like to keep, will be, the words which Edmund Spenser used
"
But
be an
conscience on
alien voice,
a threatening law-giver, reproving and over-awing us. It becomes rather the deep
of
ground-swell
personal
self,
whole
unified,
organised
dimly
feels
moving toward the end for which it It operates less and it was made.
as a conscious judg-
ment, backed and buttressed by effort. It works more and more as a directing force below
the threshold, a
instinct,
of
an
instinct
It is a moral rather than blindly received. dexterity of soul, and yet almost possessing
66
TIbe
nature
anfc
the well-known unerring accuracy of instinct. It has close affinity to the higher order of
aesthetic taste.
Greeks identified beauty and moral goodness. Their loftiest word for personal character waa " the composite word beautifulgood," As my old teacher, Professor G. H. Palmer, has finely " said The most triumphantly beautiful thing in the world is a good life." The stoic and
;
puritan moral harshness is here transcended, as is also utterly transcended the calculating,
prudential regard for consequences.
Freedom
wears-'
;
realised.
Duty
conclude,
then,
that
conscience
it
is
both
divine and
human.
In origin
nature of
God
always comes from beyond the isolated person, the fragmentary self, for in the depth of our
being
we
We are
Person
who is the life of our lives. For this some kind of moral ideal is inherent in reason the nature of man. But on the other hand all
*.*.,
moral ideals
all
Hutborits of Conscience
67
have a temporal history. They are slowly formed and shaped by the gains and testings of
the ages.
run
will
The race discovers what in the long and what will not work well for humanity
group of humanity;
;
what destroys and what constructs personality what enlarges and what restricts the life of the group itself. The guiding formative influence
of the
group in the primitive stage of the race and of the individual can hardly be overstated.
But
last,
this
conscience, as soon as
as a fact,
is, first,
and always,
an individual
thing.
The
" " " conscience and social phrases group " are very common, and are very conscience often used as though corporate conscience were
an actual
reality.
only a figurative
ness which
sciousness
con-
individual
persons.
Many such
concert,
may and do
common
act in intimate
pursuits
and
and
do not
fuse into a
"
of
its
" organism with a unified consciousness own over and above the individual
consciousness.
I!
that
is
it is
68
Ube feature
less true of
anfc
no
ness which
experience is the individual mind, the only point at which the distinction of right and wrong is
brought to focus
is
in the inner
life
of the person.
its direction
and discovers
many
personal
experience.
Reasoning,
suggestion, imitation,
no doubt
person's
lives
real forces
many
which compose a group but there are no forces which compel the individual to adopt an ideal, however forcibly it may be pro-
claimed.
The
organism, no group, no corporate life of any kind can, by causal forces, overwhelm and determine the
destiny in his
personal
will.
"In
men
of
region also
Hutbortts of Conscience
to
69
admit.
And
the
assume in the moral region is most commonly to be found in the appearance of great personalities.
. .
and average men judgment vary enormously have to rely to a very large extent upon the
judgment of the gifted few. The prophet or great personality may be looked upon as one in
whom
development."
The hardest issues, the most tragic collisions, that ever come are the conflicts between the old
fixed order,
social
the status quo, embodied in the group, and the forward-pushing ideal,
in the
moral reformer, whether he be gifted as prophet or genius, or whethei he be only an ordinary person who cannot make his
embodied
individual vision
fit
the lower scale morality, as its name suggests, was conformity with the accumulated wisdom and customs of the grouj^
On
On
the higher level it becomes a solitary adventure, a heroic faith in a vision of what ought to
be,
though
it is
wrong
must
1
Narrow creeds of right and " the yield and give way before
C \rist, pp.
21-22.
"
Conscience and
TO
TTbe
thirst for
future an&
unmeasured
brave soul,
lift
the
is
who goes forth to try his soul and to common standard. As fast as any moral
won,
it is
gain
social institutions;
literature, in law, in religion, in social etiquette, in the system of education of the period, in
what
is
right for
is
him
into which he
born.
He
from his
earliest
days, a
member of
citizen of
a fellow
is
more or less objectified and made visible. He must form his own moral ideals by means of
the moral attainments of the race, and these
ideals will always
have the mark and brand of a temporal epoch, and there will always be a local colouring upon them. But he may, as has
been
said,
and
in fact
common
goal
it
beyond any previous attainments, though must be along lines already potential and his ideal, his .attainments, must be tried out in the siftings and testings of social history. Conscience, as we have seen, in its loftiest
;
Butborttg of Conscience
stage, is
71
momentary,
its call
isolated self.
It is the voice
of our
upon
the will.
call,
comes
up out
man
has and by which he shapes his life is, as I have said, subconscious rather than explicit and
thought out.
to the
But
it is
it is
man
himself,
to him, it is not
some one
among
other instincts.
complete
sway over
passion and impulse and momentary self and courses of action which fall below our vision.
It
forms itself slowly under education and environas the character forms,
it is
ment
and
it is
unique and
august because
self vocal.
the deepest
itself.
It is the true
If this is
standard
always being made never final. It shows, too, why we do not all have the same conscience. There will always be the personal
is
element present, for each man's ideal has formed under particular circumstances, has aspects that
72
are unique,
experience.
subjective
person's
imbibed the
present,
and
;
in
any particular unique or peculiar be by transcending the realised morality it should of the group on lines already forecast by past
if
and
in
it is
experience.
Though we cannot make the immense assertion that conscience is absolutely infallible and a
precise guide under
of
life,
it
is
nevertheless
moral
to
authority
implicitly
It is
within
our reach
voice
be
crisis of
an action.
earth
command on
can
be discovered.
But, even
so, it
must not be
allowed to crystallise or to ^become a static, The Pharisee, the habitual moral form.
inquisitor and the bigot are appalling illustrations of the dangers that beset the arrested,
conformed conscience, even when it is honest. It needs constant re-examination and revision.
The
and
re-vitalise it
Hutbotit? of Conscience
must have no terminus.
73
There must always be adjustments to new light, a healthy, living response to fresh truth, and a continual
transformation of conscience in relation to the
growing revelation of God. It must be under the watchful guardianship of the awakened and
enlightened spirit. Conscience is, thus, like the mariner's chronometer. While he is in port he tests it out by all the expedients known to the
science of- the clock maker.
He
perceives
and
But when he
reckons
it
is
it,
as reliable as the
sails his
movements
of Orion
or Arcturus, and
ship
by
its
pronounce-
ments.
or at least reduced to
One other danger must be guarded against, I its lowest minimum mean the danger of self-casuistry. Few things in human experience are more subtle than are
the ingenious psychological methods and processes
by which we often defeat ideal courses of life, by the use of expedients and labels to excuse a
choice of the least ideal alternative.
No one
a
conflict
is
until
so dominate
consciousness.
74
is
an
oscillation
to another in the
and in
search
is
going on,
we
under which to classify our motives so that they will satisfy our reason. Cut-and-dried maxims,
fine-sounding formulae, authoritative principles
"
like
is
The
subtle
may
furnish a
;
or
it
may, again, supply a ground for stubborn " while allegiance to what is called an "ideal
in fact the other alternative is really higher.
thus, no short cut, no labour-saving no magic contrivance that can save the device, " soul from the stern mpral effort, the slow dead
There
is,
heave of the
will/* that in
crisis
all
puts
all
the
accumulation of character,
wisdom
of
life,
all
the
The
of
the
world
is this
Hutboritg of Conscience
75
We
of which
owe almost everything to the larger society we are an organic part almost every-
thing, but there is one thing we can never surrender, barter, or disobey at the command
of
any
the
august
18,
LOAN
This book
is
DEPT.
due on the last date stamped below, or on the date to which renewed. Renewed books are subject to immediate recall.
REC'
DEC
10 "63 -KM
BECCIR MAR
'81
APR 11
LD
21A-40m-4,'63
1968
General Library University of California Berkeley
(D6471slO)476B
YB 22658