1. It is very easy to point out some among our everyday 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 (of 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
