The Meaning of Good-A Dialogue Part 3

"Why, what I have been trying, apparently without success, to explain."

"But don't you see that each of those things you call Goods, oughtn't to be called Good at all, but each of them by some other particular name of its own?"

"Oh, I don't want to quarrel about names; but I call each of them Good because from one point of view--that of some particular individual--each of them is something that ought to be. I, at any rate, admit no more than that. For each individual there is something that ought to be; but this, which ought to be for him, is very likely something that ought not to be for somebody else."

On this Leslie threw himself back with a gesture of disgust and despair; and I took the opportunity of intervening.

"Let us have some concrete instances," I said, "of these incompatible Goods."

"By all means," he replied, "nothing can be simpler. It is good, say, for Nero, to preserve supreme power; but it is bad for the people who come in his way. It is good for an American millionaire to make and increase his fortune; but it is bad for the people he ruins in the process. And so on, _ad infinitum_; one has only to look at the world to see that the Goods of individuals are not only diverse but incompatible one with another."

"Of course," I said, "it is true that people do hold things to be good which are in this way mutually incompatible. But does not the fact of this incompatibility make one suspect that perhaps the things in question are not really good?"

"It may, in some cases, but I see no ground for the suspicion. It may very well be that what is good for me is in the nature of things incompatible with what is good for you."

"I don't say it may not be so; but does one believe it to be so?

Doesn't one believe that what is really good for one must somehow be compatible with what is really good for others?"

"Some people may believe it, but many don't; and it can never be proved."

"No; and so I am driven back upon my argument _ad hominem_. Do not you, as a matter of fact, believe it?"

"No, I don't know that I do."

"Do you believe then that there is nothing which is good for people in general?"

"I don't see what is to prevent my believing it."

"But, at any rate you do not act as if you believed it."

"In what way do I not?"

"Why, for instance, you said last night that you intended to enter Parliament."

"Well?"

"And in a few weeks you will be making speeches all over the country in favour of--well, I don't quite know what--shall we say in favour of the war?"

"Say so, by all means, if you like."

"And this war, I presume, you believe to be a good thing?"

"Well?"

"Good, that is, not merely for yourself but for the world at large? or at least for the English or the Boers, or one or other of them? Do you admit that?"

"Oh," he said, "I am nothing if not frank! At present, we will admit, I think the war a good thing (whatever that may mean); but what of that? Very probably I am wrong."

"Very probably you are; but that is not the point. The main thing is, that you admit that it is possible to be wrong or right at all; that there is something to be wrong or right about."

"But I don't know that I do admit it, or, at any rate, that I shall always admit it. Probably, after changing my opinions again and again, I shall come to the conclusion that none of them are worth anything at all; that, in fact, there's nothing to have an opinion about; and then I shall retire from politics altogether; and then--then how will you get hold of me?"

"Oh," I replied, "easily enough! For you will still continue, I suppose, to do some kind of work, and work which will necessarily affect innumerable people besides yourself; and you will believe, I presume, that somehow or other the work you do is contributing to some general Good?"

"'You presume'! you do indeed presume! Suppose I believe nothing of the kind? Suppose I deny altogether a general Good?"

"We will suppose it, if you like," I said. "And now let us go on to examine the consequences of the supposition."

"By all means!" he said, "proceed!"

"Well," I began, "since you are still living in society, (for that, I suppose, you allow me to a.s.sume,) you are, by the nature of the case, interchanging with others innumerable offices. At the same time, on the supposition we are adopting, that you deny a general Good, your only object in this interchange will be your own Good, (in which you admit that you do believe.) If, for example, you are a doctor, your aim, at the highest, is to develop yourself, to increase your knowledge, your skill, your self-control; at the lowest, it is to acc.u.mulate a fortune; but in neither case can your purpose be to alleviate or cure disease, nor to contribute to the advance of science; for that would be to suppose that these ends, although they purport to be general, nevertheless are somehow good, which is the hypothesis we were excluding. Similarly, if you are a lawyer, you will not set your heart on doing justice, or perfecting the law; such ends as these for you are mere illusions; for even if justice exist at all, it certainly is not a Good, for if it were, it would be a Good for all, and, as we agree, there is no such thing. Men like Bentham, therefore, to you will be mere visionaries, and the legal system as a whole will have no sense or purport, except so far as it contributes to sharpen your wits and fill your pocket And so, in general, with all professions and occupations; whichever you may adopt, you will treat it merely as a means to your own Good; and since you have no Good which is also common to other men, you will use these others without scruple to further what you conceive to be your own advantage, without necessarily paying any regard to what they may conceive to be theirs."

"Well," he said, "and why not?"

"I don't ask 'why not'?" I replied, "I ask merely whether it would be so? whether you do, as a matter of fact, conceive it possible that you should ever adopt such an att.i.tude?"

"Well, no," he admitted, "I don't think it is; but that is an idiosyncrasy of mine; and I have no doubt there are plenty of other men who are precisely in the position you describe. Take, for example, a man like the late Jay Gould. Do you suppose that he, in his business operations, ever had any regard for anything except his own personal advantage? Do you suppose he cared how many people he ruined? Do you suppose he cared even whether he ruined his country, except so far as such ruin might interfere with his own profit? Or look again at the famous Mr. Leiter of Chicago! What do you suppose it mattered to him that he might be starving half the world, and imperilling the governments of Europe? It was enough for him that he should realize a fortune; of all the rest, I suppose, he washed his hands. He and men like him adopt, I have no doubt, precisely the position which you are trying to show is impossible."

"No," I said, "I am not trying to show that it is impossible in general; I am only trying to show that it is impossible for you. And my object is to suggest that if a man does deny a general Good, he denies it, as I say, at his peril. If his denial is genuine, and not merely verbal, it will lead him to conduct of the kind I have described."

"But surely," interrupted Leslie, "you have no right to a.s.sume that a disbelief in a general Good, however genuine, necessarily involves a sheer egoism in conduct? For a man might find that his own Good consisted in furthering the Good of other people; and in that case of course he will try to further it."

"But," I replied, "on our hypothesis there is no Good of other people.

Each individual, we agreed, has his Good, but there is no Good common to all. And thus we could have no guarantee that in furthering the Good of one we are also furthering that of others. So that even supposing a man to believe that his own Good consists in furthering the Good of others, yet he will not be able to put his belief into practice, but at most will be able to help some one man, with the likelihood that in so doing he is thwarting and injuring many others.

Though, therefore, he may not wish to be an egoist, yet he cannot work for a common Good; and that simply because there is no common Good to work for."

At this point Parry, who had been sitting silent during the discussion, probably because of its somewhat abstract character, suddenly broke in upon it as follows. He had a great fund of optimism and what is sometimes called common sense, which to me was rather pleasant and refres.h.i.+ng, though some of the others, and especially Leslie and Ellis, were apt, I think, to find it irritating. His present speech was characteristic of his manner.

"Ah!" he began, "there you touch upon the point which has vitiated your argument throughout. You seem to a.s.sume that because every man has his own Good, and there is no Good we can affirm to be common to all, therefore these individual Goods are incompatible one with another, so that a man who is intent on his own Good is necessarily hindering, or, at least, not helping, other people who are intent on theirs. But I believe, and my view is borne out by all experience, that exactly the opposite is the case. Every man, in pursuing his own advantage, is also enabling the rest to pursue theirs. The world, if you like to put it so, is a world of egoists; but a world constructed with such exquisite art, that the egoism of one is not only compatible with, but indispensable to that of another. On this principle all society rests. The producer, seeking his own profit, is bound to satisfy the consumer; the capitalist cannot exist without supporting the labourer; the borrower and lender are knit by the closest ties of mutual advantage; and so with all the ranks and divisions of mankind, social, political, economic, or what you will. Balanced, one against the other, in delicate counterpoise, in subtlest interaction of part with part, they sweep on in one majestic system, an equilibrium for ever disturbed, yet ever recovering itself anew, created, it is true, and maintained by countless individual impulses, yet summing up and reflecting all of these in a single, perfect, all-harmonious whole.

And when we consider----"

But here he was interrupted by a kind of groan from Audubon; and Ellis, seeing his opportunity, broke in ironically, as follows:

"The theme, my dear Parry, is indeed a vast one, and suggests countless developments. When, for example, we consider (to borrow your own phrase) the reciprocal relations of the householder and the thief, of the murderer and his victim, of the investor and the fraudulent company-promoter; when, turning from these private examples, we cast our eyes on international relations, when we observe the perfect accord of interest between all the great powers in the far East; when we note the smooth harmonious working of that flawless political machine so aptly named the European Concert, each member pursuing its own advantage, yet co-operating without friction to a common end; or when, reverting to the economic sphere, we contemplate the exquisite adjustment that prevails between the mutual interest of labour and capital--an adjustment broken only now and again by an occasional disturbance, just to show that the centre of gravity is changing; when we observe the World Trust quietly, without a creak or a groan, annihilating the individual producer; or when, to take the sublime example which has already been quoted, we perceive a single individual, in the pursuit of his own Good, positively co-operating with revolutionists on the other side of the globe, and contributing, by the process of starvation, to the deliverance of a great and oppressed people--if indeed, in such a world as ours, anyone can be said to be oppressed--when, my dear Parry, we contemplate these things, then--then--words fail me! Finish the sentence as you only can."

"Oh," said Parry, good-naturedly enough, "of course I know very well you can make anything ridiculous if you like. But I still maintain that we must take broad views of these matters, and that the position adopted is substantially correct, if you take long enough periods of time. Every man in the long run by pursuing his own Good does contribute also to the Good of others."

"Well," I said, anxious to keep the argument to the main point, "let us admit for the moment that it is so. You a.s.sert, then, that everyone's Good is distinct from everyone else's, and that there is no common Good; but that each one's pursuit of his own Good is essential to the realization of the Good of all the rest"

"Yes," he said; "roughly, that is the kind of thing I believe."

"Well, but," I continued, "on that system there is at least one thing which we shall have to call a common Good."

"And what is that?"

"Society itself! For society is the condition indispensable to all alike for the realization of any individual Good; and a common condition of Good is, I suppose, in a sense, a common Good."

"Yes," he replied, "I suppose, in a sense, it is."