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IV] kind than those which I have dealt with under the name of ‘Naturalism.’ For these two reasons it seemed convenient to treat ‘Metaphysical Ethics’ by themselves.

67. 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. Such an assertion was made by the Stoics when they asserted that a life in accordance with Nature was perfect. For they did not mean by ‘Nature,’ what I have so defined, but something supersensible which they inferred to exist, and which they held to be perfectly good. Such an assertion, again, is made by Spinoza when he tells us that we are more or less perfect, in proportion as we are more or less closely united with Absolute Substance by the ‘intellectual love’ of God. Such an assertion is made by Kant when he tells us that his ‘Kingdom of Ends’ is the ideal. And such, finally, is made by modern writers who tell us that the final and perfect end is to realise our true selves—a self different both from the whole and from any part of that which exists here and now in Nature.

Now it is plain that such ethical principles have a merit, not possessed by Naturalism, in recognising that for perfect goodness much more is required than any quantity of what exists here and now or can be inferred as likely to exist in the future. And moreover it is quite possible that their assertions should be true, if we only understand them to assert that something which is real possesses all the characteristics necessary for perfect goodness. But this is not all that they assert. They also imply, as I said, that this ethical proposition follows from some proposition which is metaphysical: that the question ‘What is real?’ has some logical bearing upon the question ‘What is good?’ It was for this reason that I described ‘