that Professor Marshall uses the term "utilitarian" instead of "hedonist." A hedonist need not be a utilitarian, and the repudiation of pleasure as a basis for the economic calculus would have been more complete if the wider term had been used. On the other hand, we have reason to be grateful for Professor Marshall's acknowledgment that the language of some economists who were not utilitarians (and this means, I suppose, chiefly Professor Marshall himself) has given rise to misunderstanding, inasmuch as the term "pleasure" has been used by them in an unusual sense. I understand Professor Marshall to use the term "pleasure" to signify anything which serves as a motive to voluntary action.* He does not use it for "agreeable feeling," which seems to be its most common acceptation. One cannot but hope that Professor Marshall in his future writings will either abandon this use of the term or accompany it with a precise definition of the sense in which it is to be understood. It is a pity that, in giving an illustration of unselfish action which is recognized by the economist, Professor Marshall instances only the " 'wayward action" of an artist. Some people will be apt to jump to the conclusion that all unselfish action is wayward. But it is perhaps ungrateful to raise any such captious objections to Professor Marshall's weighty and valuable manifesto. The other article in this Journal which is of special interest to students of ethics is Mr. C. S. Loch's (incomplete) essay on "Some Controverted Points in the Administration of Poor Relief." This is a reply to Professor Marshall's views on the subject, and should be read in connection with Mr. B. Bosanquet's recent article in the JOURNAL OF ETHICS (Vol. III., No. 3) on "The Principles and Chief Dangers of the Administration of Charity." The question involved is, on the whole, more ethical than economic. There is also an interesting and erudite article on "Fashion," by Miss Caroline Foley, and a valuable account of "Labour Federations," by Mr. Clem. Edwards. The rest of the Journal is more purely economic. J. S. MACKENZIE. * Or (to put it more briefly and avoid the ambiguity of the term "motive") any desired end. 66 † One gathers from other sources that Professor Marshall regards Bentham as having also used the term 'pleasure" in the unusual sense here suggested. Surely this is not the case. BOOKS RECEIVED. ETICA. De Ion Garanescul. Bucaresti: Carol Göbl, 1893. EINLEITUNG IN DIE MORALWISSENSCHAFT. Eine Kritik der ethischen Grundbegriffe. Von Georg Simmel. Zweiter (Schluss-) Band. Berlin: Verlag von Wilhelm Hertz (Bessersche Buchhandlung), 1893. THE CIVILIZATION OF CHRISTENDOM, and Other Essays. By Bernard Bosanquet, LL.D. London: Sonnenschein & Co., 1893. STOICS AND SAINTS: Lectures on some later Heathen Moralists, and on some Aspects of the Life of the Medieval Church. By J. B. Brown, B.A. Glasgow: MacLehose & Sons, 1893. TOLSTOY ET LA PHILOSOPHIE DE L'AMOUR. Par G. Dumas. 1893. LE PROBLÈME MORAL DANS LA PHILOSOPHIE DE SPINOZA. L'ACTION. Par Blondel. Paris: Félix Alcan, 1893. Paris: Hachette, Par V. Delbos. Paris: Félix Alcan, 1893. THE ETHICS OF LITERARY ART. By Maurice Thompson. Hartford, Conn.: Hartford Seminary Press, 1893. SOCIALISM: ITS PROGRESS AND RESULTS. By W. Morris and E. Belfort Bax. London: Sonnenschein & Co., 1893. THE LABOR MOVEMENT. By L. T. Hobhouse, M.A. With a Preface by R. B. Haldane, M.A., Q.C., M.P. London: T. Fisher Unwin, 1893. METHOD AND RESULTS: Essays. By Professor T. H. Huxley. London: Macmillan & Co., 1893. PRINCIPLES OF POLITICAL ECONOMY. Vol. I. By Professor J. Shield Nicholson. London: A. & C. Black, 1893. THE RIDDLE OF THE UNIVERSE. By Edward Douglas Fawcett. London: Edward Arnold, 1893. MAN AN ORGANIC COMMUNITY. In two volumes. By John H. King. London: Williams & Norgate. New York: G. P. Putnam's Sons, 1893. A NOVICIATE FOR MARRIAGE. By Mrs. H. Ellis. A Pamphlet. Privately printed, 1893. PICTURES OF THE SOCIALISTIC translation, by Henry Wright. THE LIFE AND DUTIES OF THE FUTURE. By Eugene Richter. Authorized London: Swan Sonnenschein & Co., 1893. CITIZEN. A Hand-book for Teachers. By J. Edward Parrott, B.A., LL.B. London: W. H. Allen & Co., 1893. LABOUR AND THE POPULAR WELFARE. BY W. H. Mallock. London: A. & C. Black, 1893. LOVE AND LAW: an Essay on Marriage. By Wordsworth Donisthorpe. London: W. Reeves, 1893. THE RIGHTS OF NATURAL CHILDREN. Verbatim Report of the Inaugural Pro ceedings of the Legitimation League. London: W. Reeves, 1893. OUTLINES OF PSYCHOLOGY. By A. Schuyler, LL.D. Salina, Kansas: C. B. Kirtland Publishing Company. DER BUDDHISMUS ALS RELIGIONS-PHILOSOPHISCHES SYSTEM. Vortrag. Von A. Bastian. Berlin: Weidmannsche Buchhandlung, 1893. DIE VERLEIBS-Orte der abgeCSHIEDENEN SEELE. Ein Vortrag. Von Adolph Bastian. Berlin: Weidmannsche Buchhandlung, 1893. CONTROVERSEN IN DER ETHNOLOGIE. I. Von A. Bastian. Berlin: Weidmannsche Buchhandlung, 1893. HISTORY OF PHILOSOPHY. By Dr. W. Windelband. Authorized Translation, by James H. Tufts, Ph.D. New York and London: Macmillan & Co., 1893. From John Wanamaker's, Philadelphia. PROCEEDINGS OF THE ARISTOTELIAN SOCIETY FOR THE SYSTEMATIC STUDY OF PHILOSOPHY. Vol. II., No. 2, Part II. London: Williams & Norgate, 1893. (Contains an article on "The Unifying Principle in the Moral Ideal," by Rev. C. J. Shebbeare, M.A., a report of a Symposium on the subject "Is Human Law the Basis of Morality, or Morality of Human Law?” in which Prof. Brough, Mr. D. G. Ritchie, and Mr. G. F. Stout took part, and other papers on philosophical subjects.) THE ECONOMIC REVIEW. Vol. III., No. 4. (Containing articles, "The Casuistry and Ethics of Investments," by Professor Percy Gardner, M.A.; "Bonar's Philosophy and Political Economy," by David G. Ritchie, M.A.; "Some of the Christian Socialists of 1848 and the following Years (I.)," by J. M. Ludlow; 'Old-Age Pensions," by the Rev. L. R. Phelps, M.A., etc.) London: Rivington, Percival & Co., October, 1893. 66 STATISTICS OF PUBLIC LIBRARIES IN THE UNITED STATES AND CANADA. By Weston Flint, Statistician of the Bureau of Education. Washington: Government Printing Office, 1893. UNION POUR L'ACTION Morale. Deuxième année. Novembre, No. 1 et No. 2. Paris: 6 impasse Ronsin (152 Rue de Vaugirard). LA RÉFORME SOCIALE. Paris: Secrétariat de la Société d'Économie Sociale, 54 Rue de Seine. REVUE DE MÉTAPHYSIQUE ET DE MORALE. Paris: Hachette et Cie. The following books were announced in the last number without the name of the publisher or with some typographical errors: LES LUTTES ENTRE SOCIÉTÉS HUMAINES ET LEURS PHASES SUCCESSIVES. Par J. Novicow. Félix Alcan, 1893. DE LA DIVISION DU TRAVAIL. Par E. Durkheim. Paris: Félix Alcan, 1893. L'ANNÉE PHILOSOPHIQUE. Par F. Pillon. Paris: Félix Alcan, 1893. LA PSYCHOLOGIE DES IDÉES-FORCES. Par A. Fouillée. 1893. 2 vols. DESCARTES. Par A. Fouillée. Paris: Hachette, 1893. Paris: Félix Alcan, Books to be reviewed should be sent to one of the following addresses: Prof. G. von Gizycki, Nettelbeckstrasse 24, Berlin, Germany. J. S. Mackenzie, M.A., Trinity College, Cambridge, England. INTERNATIONAL JOURNAL OF ETHICS. APRIL, 1894. SOME REMARKS ON PUNISHMENT. THAT the doctrines connected with the name of Mr. Darwin are altering our principles has become a sort of commonplace. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It will not modify our conception of the end, either for the community or the individual, unless we have been holding views which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to a truer conception of the end, but I cannot admit that it has either originated or modified that conception. And yet in ethics Darwinism after all may perhaps be revolutionary. It may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle. Our creed appears rather to be an irrational mixture of jarring elements. We have the moral code of Christianity, accepted in part and in part rejected practically by all save a few fanatics. But we do not realize how in its very principle the Christian ideal is false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with VOL. IV.-No. 3 19 all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Punishment. But we Darwinism, I have said, has not even modified our idea of the Chief Good. We may take that as the welfare of the community realized in its members. There is, of course, a question as to the meaning to be given to welfare. We may identify that with mere pleasure, or again with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. are not forced to enter on these controversies here. We may leave welfare undefined, and for present purposes need not distinguish the community from the state.* The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole. This is the revived Hellenism-or we may call it the organic view of things-urged by German Idealism early in the present century. Now, this conception of the end, it seems to me, is not affected by Darwinism; but the case is altered when we come to consider the elements and means. For Darwinism has much to tell us about the conditions of welfare. We are all agreed that the community, though it may have grown naturally to be what it is, should now more or less consciously regulate itself, and deliberately play its own Providence. As to the manner and the amount of this interference we are not at one, but as to its necessity in principle there is no real disagreement. But, if the survival and progress of the race have been due to certain causes, these same causes can hardly now have become not worth considering. If, that is, a foreign *The above view, in my opinion, is not wholly true. It is, however, true enough, I think, to serve the purpose of this article, and so far as any corrections are required in the conclusions, the reader can introduce them. |