The Origin of the Knowledge of Right and WrongBrentano, Franz
Philosophy
The Origin of the Knowledge of Right and Wrong
Brentano, Franz
Ethics
[41] (_p. 27_). Fechner’s psycho-physical law, even were it assured,
whereas it awakens continually increasing doubt and opposition, could
only be used as a means of measuring the intensity of the content
of certain concrete perceptions, not, however, for measuring the
strength of the emotions like joy and sorrow. Attempts have been made
at determining the measure of feelings by means of the involuntary
movements and other externally visible changes accompanying them. To
me, this seems very much as if one were to seek to reckon the exact
date of the day of the month by means of the weather. The direct inner
consciousness, however imperfect its testimony may be, nevertheless
offers here far more. At least one draws from the spring itself,
whereas in the other case one has to do with water rendered impure by
a variety of influences.
42
: (_p. 27_). Sigwart, in his _Vorfragen der Ethik_ (p. 42),
emphasizes the fact that no more must be required from the human will
than what it is able to perform. This utterance, which coming from the
lips of so decided an indeterminist (cf. _Logic_, ii. p. 592) may
especially excite surprise, hangs together with his subjective view of
the good, from which view, in my opinion, there is offered no logical,
normal path to the peace of all who possess a good will. (Cf. e.g. the
way in which Sigwart, p. 15, passes over from egoism to regard for the
general good.)
But similar expressions are also heard from others. And it might really
appear doubtful whether the sublime command which bids us to subordinate
all our actions to the highest practical good is really the right
ethical principle. For, putting aside cases of want of reflection, which
do not, of course, enter here into consideration, the demand for such
complete self-devotion still seems too stringent, since there is no one,
however carefully he may conduct himself, who, looking sincerely into
his heart, will not frequently be compelled to say with Horace:--
“Nunc in Aristippi furtim praecepta relabor,
Et mihi res, non me rebus subjungere conor.”
Public-domain text, read in full here on John Shaqi.
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