Page:Principia Ethica 1922.djvu/213

V] to be most properly termed ‘internally right ,’ solely in virtue of the fact that the agent has previously regarded it as right: the idea of ‘rightness’ must have been present to his mind, but need not necessarily have been among his motives. And we mean by a ‘conscientious’ man, one who, when he deliberates, always has this idea in his mind, and does not act until he believes that his action is right.

The presence of this idea and its action as a motive certainly seem to have become more common objects of notice and commendation owing to the influence of Christianity; but it is important to observe that there is no ground for the view, which Kant implies, that it is the only motive which the New Testament regards as intrinsically valuable. There seems little doubt that when Christ tells us to ‘Love our neighbours as ourselves,’ He did not mean merely what Kant calls ‘practical love’—beneficience of which the sole motive is the idea of its rightness or the emotion caused by that idea. Among the ‘inward dispositions’ of which the New Testament inculcates the value, there are certainly included what Kant terms mere ‘natural inclinations,’ such as pity, etc.

But what are we to say of virtue, when it consists in a disposition to be moved to the performance of duties by this idea? It seems difficult to deny that the emotion excited by rightness as such has some intrinsic value; and still more difficult to deny that its presence may heighten the value of some wholes into which it enters. But, on the other hand, it certainly has not more value than many of the motives treated in our last section—emotions of love towards things really good in themselves. And as for Kant’s implication that it is the sole good, this is inconsistent with other of his own views. For he certainly regards it as better to perform the actions, to which he maintains that it prompts us—namely, ‘material’ duties—than to omit them. But, if better at all, then, these actions must be