George Edward Moore

“ Even if your thinking the thing good is the same thing as your preference of it, yet the goodness of the thing—that of which you think—is, for that very reason, obviously not the same thing as your preference of it. Whether you have a certain thought or not is one question; and whether what you think is true is quite a different one, upon which the answer to the first has not the least bearing. The fact that you prefer a thing does not tend to shew that the thing is good ”

“ That Metaphysics may have a bearing on practical Ethics—on the question ‘What ought we to do?’—so far as it may be able to tell us what the future effects of our action will be: what it can no tell us is whether those effects are good or bad in themselves. One particular type of metaphysical doctrine, which is very frequently held, undoubtedly has such a bearing on practical Ethics: for, if it is true that the sole reality is an eternal, immutable Absolute, then it follows that no actions of ours can have any real effect, and hence that no practical proposition can be true. ”

“ It may be difficult to discover precisely what we mean—to hold the object in question before us, so as to compare it with other objects: but that we do mean something distinct and unique can no longer be matter of doubt. That ‘to be true’ means to be thought in a certain way is, therefore, certainly false. Yet this assertion plays the most essential part in Kant’s ‘Copernican revolution’ of philosophy, and renders worthless the whole mass of modern literature, to which that revolution has given rise, and which is called Epistemology. ”

“ I have said that those systems of Ethics, which I propose to call ‘Metaphysical,’ are characterised by the fact that they describe the Supreme Good in ‘metaphysical’ terms; and this has now to been explained as meaning that they describe it in terms of something which (they hold) does exist, but does not exist in Nature—in terms of a supersensible reality. A ‘Metaphysical Ethics’ is marked by the fact that it makes the assertion: That which would be perfectly good is something which exists, but is not natural; that which has some characteristic possessed by a supersensible reality. ”

“ For just as a reasonable rule of conduct requires that what we are told to realise should be capable of being truly real, so it requires that the realisation of this ideal shall be truly good. It is just that which can be realised by our efforts—the appearance of the eternal in time, or whatsoever else is allowed to be attainable—which must be truly good, if it is to be worth our efforts. That the eternal reality is good, will by no means justify us in aiming at its manifestation, unless that manifestation itself be also good. ”

“ Such information may indeed have relevance to practical Ethics, but it must be of a purely negative kind. For, if it holds, not only that such an eternal reality exists, but also, as is commonly the case, that nothing else is real—that nothing either has been, is now, or will be real in time—then truly it will follow that nothing we can do will ever bring any good to pass. For it is certain that our actions can only affect the future; and if nothing can be real in the future, we can certainly not hope ever to make any good thing real. ”

“ Thus if ‘perception’ be taken to denote only a certain kind of mental fact, then, since the object of it is always true, it becomes easy to suppose that to be true means only to be object to a mental state of that kind. And similarly it is easy to suppose that to be truly good differs from being falsely thought so, solely in respect of the fact that to be the former is to be the object of a volition differing from that of which an apparent good is the object, in the same way in which a perception (on this supposition) differs from an illusion. ”

“ It has been customary, since Kant’s time, to assert that Cognition, Volition, and Feeling are three fundamentally distinct attitudes of the mind towards reality. They are three distinct ways of experiencing, and each of them informs us of a distinct aspect under which reality may be considered. The ‘Epistemological’ method of approaching Metaphysics rests on the assumption that by considering what is ‘implied in’ Cognition—what is its ‘ideal’—we may discover what properties the world must have, if it is to be true. ”

“ We may, then, attribute the obstinate prejudice that a knowledge of supersensible reality is a necessary step to a knowledge of what is good in itself, partly to a failure to perceive that the subject of the latter judgment is not anything real as such, and partly to a failure to distinguish the cause of our perception of a truth from the reason why it is true. But these two causes will carry us only a very little way in our explanation of why Metaphysics should have been supposed to have a bearing upon Ethics. ”

“ Yet it is obvious that if by a source of obligation is meant only a power which binds you or compels you to do a thing, it is not because it does do this that you ought to obey it. It is only if it be itself so good, that it commands and enforces only what is good, that it can be a source of moral obligation. ”

“ Ethical truths are immediately felt not to conform to this type, and the naturalistic fallacy arises from the attempt to make out that, in some roundabout way, they do conform to it. It is immediately obvious that when we see a thing to be good, its goodness is not a property which we can take up in our hands, or separate from it even by the most delicate scientific instruments, and transfer to something else. ”

“ And I think that the most prominent characteristic of metaphysics, in history, has been its profession to prove the truth about non-natural existents. I define ‘metaphysical,’ therefore, by a reference to supersensible reality; although I think that the only non-natural objects, about which it has succeeded in obtaining truth, are objects which do not exist at all. ”

“ If it is maintained that there is any validity at all in practical Ethics—that any proposition which asserts ‘We ought to do so and so’ can have any truth—this contention can only be consistent with the Metaphysics of an eternal reality, under two conditions. One of these is, (1) that the true eternal reality, which is to be our guide, cannot, as is implied by calling it true, be the only true reality. For a moral rule, bidding us realise a certain end, can only be justified, if it is possible that that end should, at least partially, be realised. ”

“ Is it still possible that an enquiry into the nature of will or feeling should be a necessary step to the proof of ethical conclusions? If being good and being willed are not identical, then the most that can be maintained with regard to the connection of goodness with will is that what is good is always also willed in a certain way, and that what is willed in a certain way is always also good. And it may be said that this is all that is meant by those metaphysical writers who profess to base Ethics upon the Metaphysics of Will. What would follow from this supposition? ”

“ But when we assert that a thing is good, what we mean is that its existence or reality is good; and the eternal existence of a thing cannot possibly be the same good as the existence in time of what, in a necessary sense, is nevertheless the same thing. ”

“ They commonly mean that Metaphysics is the sole basis of Ethics—that it furnishes not only one necessary condition but all the conditions necessary to prove that certain things are good. And this view may, at first sight, appear to be held in two different forms. It may be asserted that merely to prove a thing supersensibly real is sufficient to prove it good: that the truly real must, for that reason alone, be truly good. But more commonly it appears to be held that the real must be good because it possesses certain characters. ”

“ But philosophers suppose that the reason why we cannot take goodness up and move it about, is not that it is a different kind of object from any which can be moved about, but only that it necessarily exists together with anything with which it does exist. They explain the type of ethical truths by supposing it identical with the type of scientific laws. And it is only when they have done this that the naturalistic philosophers proper—those who are empiricists—and those whom I have called ‘metaphysical’ part company. ”

“ But so far we have only the psychological fact that it is only because we will or feel things in a certain way, that we ever come to think them good; just as it is only because we have certain perceptual experiences, that we ever come to think things true. Here, then, is a special connection between willing and goodness; but it is only a causal connection—that willing is a necessary condition for the cognition of goodness. ”

“ Precisely the same error which leads them to suppose that there must exist a supersensible Reality, leads them to commit the naturalistic fallacy with regard to the meaning of ‘good.’ Every truth, they think, must mean somehow that something exists; and since, unlike the empiricists, they recognise some truths which do not mean which do not mean that anything exists here and now, these they think must mean that something exists not here and now. ”

“ But it may be said further that willing and feeling are not only the origin of cognitions of goodness; but that to will a thing, or to have a certain feeling towards a thing, is the same thing as to think it good. ”

“ It does seem to be true that we hardly ever think a thing good, and never very decidedly, without at the same time having a special attitude of feeling or will towards it; though it is certainly not the case that this is true universally. And the converse may possibly be true universally: it may be the case that a perception of goodness is included in the complex facts which we mean by willing by having certain kinds of feeling. ”

“ I discussed the epistemological doctrine that to be good is equivalent to being willed or felt in some particular way; a doctrine which derives support from the analogous error, which Kant regarded as the cardinal point of his system and which has received immensely wide acceptance—the erroneous view that to be ‘true’ or ‘real’ is equivalent to being thought in a particular way. ”

“ Here, then, we have the root of the naturalistic fallacy. The metaphysicians have the merit of seeing that when you say ‘This would be good, if it existed,’ you can’t mean merely ‘This has existed and was desired,’ however many times that may have been the case. They will admit that some good things have not existed in this world, and even that some may not have been desired. ”