I have termed this evolution of the feelings out of which the primitive bonds of human society are so largely forged, into the organized and personified sympathy we call conscience, the ethical process.So far as it tends to Worked out, in its essential features, chiefly by Hartley and Adam Smith, long before the modern doctrine of evolution was thought of.
make any human society more efficient in the struggle for existence with the state of nature, or with other societies, it works in harmonious contrast with the cosmic process. But it is none the less true that, since law and morals are restraints upon the struggle for existence between men in society, the ethical process is in opposition to the principle of the cosmic process, and tends to the suppression of the qualities best fitted for success in that struggle.
See the essay "On the Struggle for Existence in Human Society" below; and Collected Essays, vol. i. p. 276, for Kant's recognition of these facts.
It is further to be observed that, just as the self-assertion, necessary to the maintenance of society against the state of nature, will destroy that society if it is allowed free operation within; so the self-restraint, the essence of the ethical process, which is no less an essential condition of the existence of every polity, may, by excess, become ruinous to it.
Moralists of all ages and of all faiths, attending only to the relations of men towards one another in an ideal society, have agreed upon the "golden rule," "Do as you would be done by." In other words, let sympathy be your guide; put yourself in the place of the man towards whom your action is directed; and do to him what you would like to have done to yourself under the circumstances. However much one may admire the generosity of such a rule of conduct; however confident one may be that average men may be thoroughly depended upon not to carry it out to its full logical consequences; it is nevertheless desirable to recognise the fact that these consequences are incompatible with the existence of a civil state, under any circumstances of this world which have obtained, or, so far as one can see, are, likely to come to pass.
For I imagine there can be no doubt that the great desire of every wrongdoer is to escape from the painful consequences of his actions.
If I put myself in the place of the man who has robbed me, I find that I am possessed by an exceeding desire not to be fined or imprisoned; if in that of the man who has smitten me on one cheek, I contemplate with satisfaction the absence of any worse result than the turning of the other cheek for like treatment. Strictly observed, the "golden rule" involves the negation of law by the refusal to put it in motion against law-breakers; and, as regards the external relations of a polity, it is the refusal to continue the struggle for existence. It can be obeyed, even partially, only under the protection of a society which repudiates it. Without such shelter, the followers of the "golden rule" may indulge in hopes of heaven, but they must reckon with the certainty that other people will be masters of the earth.
What would become of the garden if the gardener treated all the weeds and slugs, and birds and trespassers as he would like to be treated, if he were in their place?
