Principia Ethica

more than equal degree, the value of some whole, to which they might belong; and the task of showing this has certainly never been attempted. Until it be performed, we are entitled to assert that material qualities are a necessary constituent of the Ideal; that, though something utterly unknown might be better than any world containing either them or any other good we know, yet we have no reason to suppose that anything whatever would be better than a state of things in which they were included. To deny and exclude matter, is to deny and exclude the best we know. That a thing may retain its value, while losing some of its qualities, is utterly untrue. All that is true is that the changed thing may have more value than, or as much value as, that of which the qualities have been lost. What I contend is that nothing, which we know to be good and which contains no material qualities, has such great value that we can declare it, by itself, to be superior to the whole which would be formed by the addition to it of an appreciation of material qualities. That a purely spiritual good may be the best of single things, I am not much concerned to dispute, although, in what has been said with regard to the nature of personal affection, I have given reasons for doubting it. But that by adding to it some appreciation of material qualities, which, though perhaps inferior by itself, is certainly a great positive good, we should obtain a greater sum of value, which no corresponding decrease in the value of the whole, as a whole, could counterbalance⁠—this, I maintain, we have certainly no reason to doubt.

124. In order to complete this discussion of the main principles involved in the determination of intrinsic values, the chief remaining topics, necessary to be treated, appear to be two. The first of these is the nature of great intrinsic evils, including what I may call mixed evils; that is to say, those evil wholes, which nevertheless contain, as essential elements, something positively good or beautiful. And the second is the nature of what I may similarly call mixed goods; that is to say, those wholes, which, though intrinsically good as wholes, nevertheless contain, as essential elements, something positively evil or ugly. It will greatly facilitate this discussion, if I may be understood throughout to use the terms “beautiful” and “ugly,” not necessarily with reference to things of the kind which most naturally occur to us as instances of what is beautiful and ugly, but in accordance with my own proposed definition of beauty. Thus I shall use the word “beautiful” to denote that of which the admiring contemplation is good in itself; and “ugly” to denote that of which the admiring contemplation is evil in itself.

I. With regard, then, to great positive evils, I think it is evident that, if we take all due precautions to discover precisely what those things are, of which, if they existed absolutely by themselves, we should judge the existence to be a great evil, we shall find most of them to be organic unities of exactly the same nature as those which are the greatest positive goods. That is to say, they are cognitions of some object, accompanied by some emotion. Just as neither a cognition nor an emotion, by itself, appeared capable of being greatly good, so (with one exception), neither a cognition nor an emotion, by itself, appears capable of being greatly evil. And just as a whole formed of both, even without the addition of any other element, appeared undoubtedly capable of being a great good, so such a whole, by itself, appears capable of being a great evil. With regard to the third element, which was discussed as capable of adding greatly to the value of a good, namely, true belief, it will appear that it has different relations towards different kinds of evils. In some cases the addition of true belief to a positive evil seems to constitute a far worse evil; but in other cases it is not apparent that it makes any difference.

The greatest positive evils may be divided into the following three classes.

125. (1) The first class consists of those evils, which seem always to include an enjoyment or admiring contemplation of things which are themselves either evil or ugly. That is to say these evils are characterised by the fact that they include precisely the same emotion, which is also essential to the greatest unmixed goods, from which they are differentiated by the fact that this emotion is directed towards an inappropriate object. In so far as this emotion is either a slight good in itself or a slightly beautiful object, these evils would therefore be cases of what I have called “mixed” evils; but, as I have already said, it seems very doubtful whether an emotion, completely isolated from its object, has either value or beauty: it certainly has not much of either. It is, however, important to observe that the very same emotions, which are often loosely talked of as the greatest or the only goods, may be essential constituents of the very worst wholes: that, according to the nature of the cognition which accompanies them, they may be conditions either of the greatest good, or of the greatest evil.

In order to illustrate the nature of evils of this class, I may take two instances⁠—cruelty and lasciviousness. That these are great intrinsic evils, we may, I think, easily assure ourselves, by imagining the state of a man, whose mind is solely occupied by either of these passions, in their worst form. If we then consider what judgment we should pass upon a universe which consisted solely of minds thus occupied, without the smallest hope that there would ever exist in it the smallest consciousness of any object other than those proper to these passions, or any feeling directed to