Chapter VI: Individual vs. Social Ethics

The human race is an organic whole, and each member shares in the responsibility for all. Each forms part of the whole; no one stands alone. If we regard man as an individual and then the human race as a whole, we obtain a clear-cut division of moral science. Individual ethics considers man in his personal determinations, without regard to the society to which he belongs. There is a school of writers who maintain that man is responsible for himself alone and that the highest aim of morality is to perfect the individual by detaching him as much as possible from society and the companionship of his fellowmen. This theory is sometimes called Spiritualistic Pessimism. Opposed to it is another extreme, which sees in man merely a member of society, whose sole and sovereign purpose is to sacrifice himself for the race. This theory is known by the name of Altruism¹ or Social Eudaemonism.

¹ "Vivre pour autrui." —On Altruism see T. Brosnahan, S.J., in the Cath. Encyclopedia, Vol. I, pp. 369 sq.; Caird, The Social Philosophy of Comte, Glasgow 1885; Costa-Rosetti, Philosophia Moralis, thes. 99; John F. Ming, S.J., The Data of Modern Ethics Examined, New York 1904.

The New Testament assigns a more important place to individual than to social ethics, as it considers man chiefly as the possessor of an immortal soul, which belongs to God, because it is His gift.² But social ethics also has a place in the Gospels.³ The way in which the two are combined by the inspired writers shows that they belong together and neither should be exaggerated at the expense of the other.

² Matth. X, 28; XVI, 26; Luke X, 41 sq.; John XII, 25; 1 Cor. IX, 27; XIII, 1-3.

³ Cfr. Matth. V, 44 sqq.; XIX, 19; XXII, 39; Rom. XIII, 9; 1 Cor. X, 24; Gal. V, 13 sq.; VI, 2; Phil. II, 4- —Cfr. St. Augustine, Serm. Ps., XCIX, n. 7: "Servum te caritas faciat, quia liberum te veritas fecit." (Migne, P. L., XXXVII, 1275)-

This combination of individual with social ethics corresponds perfectly to man's twofold position in the world. Every man has a distinct vocation and must work out his own salvation; not, however, alone but as a member of, and in connection with, society and the Church.⁴ Hence extreme Individualism is unjustifiable. On the other hand, no man can be a useful member of society unless he is trained to obey the laws of morality. Besides, the final end and purpose of society consists in the moral perfection of its members. Hence a one-sided ethical Socialism would be as untenable as exaggerated individualism. The truth lies between the two extremes. Individual ethics must be combined with social ethics.⁵ "Ora et labora" is a fundamental maxim of the Christian life.

⁴ Cfr. Rom. XV, 1-3; 1 Cor. XII, 12 sq, —St. Augustine, De Civ. Dei, IV, c. 3: "Each individual man, as a single letter in a discourse, is as it were an element of a state and a kingdom, however vast its occupation of lands." (Migne, P. L., XLI, 114).—St. Thomas, De Regimine Princip., I, c. 1: "It is natural for man to be a social and political animal, living in a multitude." — Seneca, De Vita Beata, c. 30: "He who makes himself worse harms not only himself, but also all those whom, if made better, he could have benefited."—IDEM, De Benefic., V, c. 19: "There is no benefit whose advantage does not also touch those nearest, and sometimes even those situated farther away."

⁵ Cfr. Th. Sommerlad, Das Wirtschaftsprogramm der Kirche im Mittelalter, Leipsic 1903, pp. 7 sq.

READINGS.—M. Cronin, The Science of Ethics, Vol. I, Dublin 1909, pp. 11 sqq. —H. Klein, Individual- und Sozialethik, Bern 1904. —A. Dorner, Individual- und soziale Ethik, Berlin 1906, pp. 75 sqq., 128 sqq. —P. Gaultier, L'Ideal Moderne, Paris 1908, pp. 76 sqq. —R. I. Holaind, S.J., Natural Law and Legal Practice, New York 1899, pp. 171 sqq. —V. Cathrein, S.J., in the Catholic Encyclopedia, Vol. V, pp. 563 sqq.—Th. Slater, S.J., Questions of Moral Theology, New York 1915, pp. 191 sqq. —A. Sweens, Theologia Moralis Fundamentalis, 2nd ed., Haaren 1910, pp. 16 sqq.