MAN AND HIS MIND

Evening Star, Issue 19841, 14 April 1928, Page 24

MAN AND HIS MIND

GROWTH OF MORALITY DEVELOPMENT OF THE INDIVIDUAL “The final end of the State consists not in dominating over men, restraining them by fear and subjecting them to the will of others. Rather it has for its end so to act that its citizens shall in security develop soul and body and make free use of their reason. For tho true end of the State is Liberty.” This striking statement, made by a very old author, Spinoza, who was really the founder of modern philosophy, was the essence of an address given by Professor T. A. Hunter at the .Red Cross Hall, Wellington, when deliverin'' bis final lecture for (be W.E.A.

“ By the inoi"il law or code of r community,” said the speaker, “ we understand that system of rules of conduct that is supposed to govern the action of the great mass of the people and to outline the. ideals at which the community is stimulated to aim. The value of tlir.se moral laws is very different from that of scientific Jaws. No one can break a scientific law, but when we move on to the, sphere of human action, however, we find that the law now takes on the form of a standard as in ethics, logic, or {esthetics. No doubt this type of law does tend to produce more unifoririity in action than would otherwise exist, hut in all the cases it is not universal—there are exceptions. People can, and do, actually break these laws; they fall into more evil commit logical fallacy and depart from the canons of good taste.” Right from the very beginning of life, said Professor Hunter, we find the distinction between things and actions that are treated as good and those that are treated as evil; certain things attract and others repel. When man began to live in groups one _ of the influences that conditioned action was the approval or disapproval of«his fellows. Many people spoke of morality as if these were one fixed and definite set of rules applicable to all peoples under all conditions, but the wide researches made during the last fifty years into the control of conduct existing in different types of communities had shown the utmost diversity “We are so familiar with the many varied aspects of our social life—economic, legal, artistic, moral, religious—that it is difficult for im to realise the fact that in the most primitive societies life was really one, especially was that so in the case of religious, moral, and legal sanctions. These aspects of life were not different. All were under the one head, and directed by the one control: custom, which, in this state of society, ruled with an iron hand. We speak of the free savage, but this is due to a misunderstanding. * Primitive man finds himself surrounded by mysterious forces that he cannot understand, but only fear. It is a, world of personal force# for thunder and lightening, storms, sky, rocks, and mountains are the manifestation in his mind of powers like his own, but superior because of his lack of understanding of them. Thus the actions of man become conditioned by the nature of the concomitants of his action, _ and this means that the savage builds up a whole series of prohibitions and ceremonies for the control of the members of the tribe to ward off evil and obtain benefit. Thus at first fear is the basis of the religco-moral control of conduct. From this naturally followed methods of propitiating these higher powers or gods, and much of the religious ceremony of our own time points back to this primitive method of dealing with the social problem of the control of conduct. The rigidity of primitive moral systems is pro-

verbial, and tbo manner, too, in which fear associated with the moral code was used in the interests of the leaders and prophets of that code is known l-o all.” It is on this kind of basis, said the lecturer, that moral systems like our own arc built. The importance of social control, the evil consequences of ,a small departure from the customary action, especially when associated with the jealous gods of primitive peoples, the great ejnotiomd stresses that are organised round this typo of action, ended naturally enough in man looking for a code of morals certain and complete, a law once delivered to the saints. Psychology tenches ns _ the crippling, negative, and inhibitive action of fear on the one hand ami the liberating, positive, and enlivening influence of knowledge on Hie other. ’ An understanding of the nature of the world, a true conception of man’s place in it. and a thorough appreciation of the facts of bis own nature arc Hie steps by which man may move to a higher moral plane. “Perfect knowledge castetb out fear.” Especially is Hu’s trim of children ; how frequently has the moral and religious code and the terrible penalties assumed to accompany their breaches been used as a method of making children good—i.e., causing them to give little trouble. What terrible effects this lias had on the, mental life, of children and in their view of moral-

ity later when they found that these “ laws ” and penalties wore but bogys. Tho child’s moral conduct _ must bo based on a foundation on which be can rear the whole structure of his moral life. Morality is simply human conduct looked at from its bearing or its influence on the group and on the individual. The causes of immorality may all be reduced to two: selfishness and ignorance; and thus morality copies to centre round the welfare and development of personality—of a broad and deep sentiment_of self-respect involving deeper insight, wider _ sympathy,' and more courageous action. Psychology to-day throws light not only on the nature of man, but on Uitf ways in which be consciously. and unconsciously, by rationalising bis motives, deceives himself. If man would reach a higher freedom he must be able to free himself from self-il-lusion. In Ibis field we must develop tho courage and honesty of a Marcus Aurelius: “ If any man is able to convince me and show me that. I do not. think or act rightly, T will gladly change, for I seek the truth, by which no man was ever injured. But he is injured who abides in his error and ignorance.”