Page:Principia Ethica 1922.djvu/251

VI] Indeed, it appears to be to this class that those instances of virtue, which contain anything intrinsically good, chiefly belong. It need not, of course, be denied that there is sometimes included in a virtuous disposition more or less of those unmixed goods which were first discussed—that is to say, a real love of what is good or beautiful. But the typical and characteristic virtuous dispositions, so far as they are not mere means, seem rather to be examples of mixed goods. We may take as instances (a) Courage and Compassion, which seem to belong to the second of the three classes of virtues distinguished in our last chapter (§ 107); and (b) the specifically ‘moral’ sentiment, by reference to which the third of those three classes was defined (§ 108).

Courage and compassion, in so far as they contain an intrinsically desirable state of mind, seem to involve essentially a cognition of something evil or ugly. In the case of courage the object of the cognition may be an evil of any of our three classes; in the case of compassion, the proper object is pain. Both these virtues, accordingly, must contain precisely the same cognitive element, which is also essential to evils of class (1); and they are differentiated from these by the fact that the emotion directed to these objects is, in their case, an emotion of the same kind which was essential to evils of class (2). In short, just as evils of class (2) seemed to consist in a hatred of what was good or beautiful, and evils of class (1) in a love of what was evil or ugly; so these virtues involve a hatred of what is evil or ugly. Both these virtues do, no doubt, also contain other elements, and, among these, each contains its specific emotion; but that their value does not depend solely upon these other elements, we may easily assure ourselves, by considering what we should think of an attitude of endurance or of defiant contempt toward an object intrinsically good or beautiful, or of the state of a man whose mind was filled with pity for the happiness of a worthy admiration. Yet pity for the undeserved sufferings of others, endurance of pain to ourselves, and a defiant hatred of evil dispositions in ourselves or in others, seem to be undoubtedly admirable in themselves; and if so, there are admirable things, which must be lost, if there were no cognition of evil.