The primary fact underlying the science of ethics is the great phenomenon of moral distinctions in the world. Scarcely anything in human life has been more conspicuous and indubitable than the existence of ideas of right and wrong and their application to human conduct. This has characterized mankind everywhere and in all ages. Its prevalence is as broad as humanity. A phenomenon so universal and permanent must necessarily be regarded as in some way organic in the human constitution. It calls for examination and justifies scientific inquiry into its cause and implications.

The certainty and largeness of the phenomenon become deeply impressive when it is traced out and fairly considered.

1. The distinction between right and wrong appears in every man's personal consciousness. Each one is directly and fully aware of it in his own case. He approves and condemns on this basis, and in doing so finds himself in harmony with a principle marking the sentiments of others around him. He passes quick, spontaneous judgments on his own conduct and on that of his fellow-men. The distinction, to greater or less degree, shapes itself into a sense of obligation and a law of duty. Nothing can wipe it out from his knowledge and feelings.

2. It is found incorporated into the social organism. What each man is conscious of doing in his own inner life, society, in its solidarity or constitutional unity, is found doing and enforcing. Organic humanity reveals the presence of the ethical conception and sure lines of its action everywhere. However diverse may be its judgments, there is such a thing as a public conscience that holds up conduct to favor or reprobation, not simply as beneficial or injurious but as being intrinsically right or wrong.

The social constitution is in fact framed together under the human capacity and necessity of perceiving and fulfilling the duties that arise in the inter-relations of associated life. For, the very laws and administrations on which the social order and welfare are dependent, and through which they are in a measure secured, are the embodiment of the ethical ideas and judgments of the people. No adjustment of relations is possible except upon this foundation. The obliteration of these ideas would mean social anarchy. "Society," says Prof. Borden P. Bowne, "in its organized form, is a moral institution with moral ends. However selfish individuals may be, they cannot live together without a social order which rests on moral ideas."7

3. The great volume of history is witness to the universal phenomenon. Its records testify to the presence and action of the moral distinctions everywhere and in all the ages of the world. Whether these records present the customs and habits of early tribes, the rise and fall of nations, the reigns of princes and emperors, the exploits of generals and conquerors, the march and overthrow of armies, the relentless cruelty of tyrants or the noble service of patriots and benefactors, the establishment of just institutions or the miseries of the people where the oppressor's millstones grind on, all the pages are replete with evidence that men, around all the globe and through all the centuries, have been wont either to accuse or excuse the conduct and motives of one another according to some standard of moral judgment or sentiments of right and wrong. It is true that from some pages of history the moral sense seems darkened out of sight. They bring before us thousands of men, often the most conspicuous in the ever-changing drama of public life, from whose thinking the notions of right and wrong seem to have been wanting or obliterated, acting only from selfishness, avarice, or ambition, monsters of injustice, heartlessness, cruelty and blood. Many of its chapters are but the sickening stories of tribal and national feuds and wars, of crime, plunder and devastation, of hate, scheming and treachery, of thirst for power, fame and treasure, of moving armies and fields of carnage and fire-swept lands, seeming to report that the moral sense had no place or force whatever in the men who were the actors in those scenes. But these chapters of lurid crime and wrong, like the records of crime to-day, do not represent all the thought of the humanity of such times. They tell of the men and deeds that most completely defied the moral ideas that belonged to their own nature, and whose remorseless wrong-doing evoked the deep, indignant reprobation of the thousands and millions of innocent and injured sufferers. And when the pen of history, with eye on the relations of cause and effect and the unfolding issues of such flagrant violation of right and justice, has traced the steps of a divine Nemesis, a stern Avenger, following the guilty, age after age, the record proves to be, all the more emphatically, a ceaseless testimony to the great fact of moral distinctions as a world-wide and ceaseless phenomenon of human life.

4. The religions of the world all show the same fact. While these present a Godward side and express the perpetual human need of union and fellowship with the infinite divine Source of all Good, they at the same time testify to a distinctively moral constitution and action of human life. The sense of obligation, duty and guilt appears in the warp and woof of religion everywhere. While with a singular breach with reason religious rites and practices here and there have shown a wide departure from correct moral principles, yet the religious consciousness of the race has been almost a synonym for the action of the moral sense. In all lands and all ages this consciousness has carried with it, in greater or less clearness and force, a conviction that the Power above men not themselves is a Power that makes for righteousness, establishing and enforcing principles of duty among men. And the various religions of mankind, especially those of monotheistic teaching and more distinct development, present clear and emphatic codes of moral principles and requirement. Some of them are resolvable largely into philosophies of life, with ethical directions for the regulation of conduct. In the Egyptian Book of the Dead, which belongs to the age of the pyramid builders, from 2000 to 3000 B.C., we find set forth a morality marked by surprising breadth and purity.8 In all the wide-spread religions of Asia, some of them emerging out of the darkness of prehistoric times, the Akkadian and Babylonian, Zoroastrianism, Brahmanism, Confucianism, Buddhism, TÂoism, Shintoism, and Mohammedanism, with their countless millions of followers, everywhere the constitution of man and social life is recognized as laid in laws of moral obligation and order, and religious life, in greater or less degree, is called to aspire to that which is judged to be right and good. Ancient Druidism was strongly marked by its emphatic moral tone. No Christian needs to be reminded with what sublime distinctness Christianity, with its redemption economy, declares the eternal distinction between moral good and evil, and calls men to peace and blessedness through faith and righteousness.

Religion, it is to be remembered, is in the broadest sense a fact of humanity. The distinguished anthropologist Quatrefages is sustained by the fullest evidence when he asserts that man is essentially a religious being. It appears in every tribe on earth. Moral conceptions and sentiments, however faint and faultily applied, are a part of this omnipresent religious mind of the race.

5. Such moral conceptions pervade the general literature of the world. Wherever a people has progressed in culture sufficiently to create and preserve a literature, it is found to be many-tongued witness to a recognized difference between right and wrong. In its pages these discriminations appear as a never-ceasing characteristic of human thought. They come to us out of the remotest past and from regions untaught by the decalogue of Sinai. They illuminate, as already implied, the sacred books of India, China, Egypt, Persia and Babylonia, as well as the classic writings of ancient Greece and Rome and the Saga writing of Northern Europe. They not only form the body of the moral disquisitions of Socrates, Plato, Aristotle, Cato, Cicero, Seneca, Marcus Aurelius and many others, but color and shape the drama and lyric poetry in which the thought and sentiment of the race have been embalmed. To see illustrations of this we need only read the tragedies of Sophocles, for instance Œdipus Tyrannus, lines 863-871, or Antigone, lines 449–460, or listen to the verse of Horace, Book III, Ode 3, tracing the supremacy and triumph of a consciousness of right over all other authority and power. With the advance of humanity as the centuries have passed away literature is more and more the representation of human sentiment and life under the action and reaction of these ethical discriminations in the ever-changing conditions of the world. Philosophy and science and fiction and poetry and politics and jurisprudence are occupied in dealing with the principles and questions thus raised, and our modern libraries are largely the accumulated treasures of the thinking world on the significance and application of these principles.

6. The ethnic and anthropological information of the present day reports no people or tribe, even the rudest, altogether without moral ideas and some measure of application of them to conduct. Enthusiastic scientists, travelers and missionaries, traversing the earth, have thoroughly established this point. Often, indeed, has the universality here asserted been disputed. Reports were brought of tribes discovered altogether destitute of the ethical sense. But closer inspection of the tribal and personal life has corrected the first impression, and evidences of the disputed fact have become indubitable. A low and confused manifestation had been mistaken as none whatever. In degraded and besotted conditions of human life, it is altogether reasonable to believe that the particular discrimination in question would appear only in the crude and uncertain forms in keeping with the undeveloped grade of all the functions of thought and sentiment. The sunken humanity has carried down and buried its proper and normal manifestations almost out of sight. As soon as uplift comes to a tribe, the powers of moral discernment and knowledge, whose action was scarcely discoverable before, emerge in unmistakable certainty and force. And no phenomenon that science is seeking to investigate to-day can be more justly regarded as universally human than the fact under consideration.

7. It needs to be distinctly fixed in mind that this great fact is not at all affected by any offered theory of its cause and significance. It stands independent of any particular explanation of it, and indeed of all solutions. If, for instance, the origin of these moral judgments should be traced back and accounted for, as is done by Herbert Spencer, as the result of accumulated experiences of utility, gradually organized and inherited as spontaneous approval and disapproval, the theory still recognizes the fact of ethical judgments while endeavoring to account for them. Or, when the older utilitarianism seeks to explain them as resolvable into the pleasure or satisfaction men feel toward certain forms of conduct or principles of behavior that are found to be useful and promotive of happiness, the fact still remains that judgments of right and wrong are actually established and dominate the thought and life of men. The very attempt to identify the virtues of life with its utilities, while making the virtues only its utilities, concedes that the obligation to them is part of the recognized reality of human life. Or, further, should a bolder and more radical view allege that these notions of right and wrong are mere matters of taste and prejudice, a fictitious product of adventitious circumstances and education, without verity or validity at bottom, the offered explanation would be simply a denial, but no disproof of the fact concerned. For it would amount to a claim that in the absolute sense one thing is essentially as good as another, and would thus disregard the real affirmation as it stands in the moral judgment of mankind. Such a claim, it has been well said, no theorist of the present day would pretend to maintain outside of his closet.9 Not in any race or people has the ethical sense allowed that essentially and at bottom all acts are equally right. This is the very point of the great phenomenon presented. Whatever may be the final explanation of it, somehow or other the reason, sentiment and practical sense of mankind insist on a real difference, and look upon all denial of the distinction as a manifest and intolerable absurdity.

The universal recognition of this distinction, revealed in every man's consciousness, involved in the organic relations of society, testified to everywhere in the pages of history, embodied essentially in the religious nature and sentiments of mankind, woven into general literature, found to-day unmistakably in the thinking, laws and customs of all races and tribes, and acknowledged in the philosophical view of humanity wherever man is studied, irreducible as a fact by any account of its genesis or explanation of its significance, presents the occasion and primary materials of ethical science. The great phenomenon calls for investigation. We want to know the reasons for it and the import of it.