Introduction

I. Definition

Ethics is the practical science of the morality of human conduct. a) Ethics is a science. A science is a relatively complete and systematically arranged body of connected data together with the causes or reasons by which these data are known to be true. Ethics squares with this definition, for it is a complete and systematically arranged body of data which relate to the morality of human conduct; and it presents the reasons which show these data to be true. Ethics is therefore a science. b) Ethics is a practical science. If the data of a science directly imply rules or directions for thought or action, the science is called practical. If the data of a science enrich the mind without directly implying rules or directions, the science is called speculative. A speculative science presents truths that are to be known; a practical science presents truths that are to be acted upon. A speculative science enlarges our knowledge and enhances our cultural equipment; a practical science gives us knowledge with definite guidance. Now the science of Ethics presents data which directly imply and indicate directions for human conduct. Ethics is therefore a practical science. c) Ethics is a science of human conduct. By human conduct we mean only such human activity as is deliberate and free. A deliberate and free act, an act performed with advertence and motive, an act determined (i. e., chosen and given existence) by the free will, is called a human act. Acts performed by human beings without advertence, or without the exercise of free choice, are called acts of man, but they are not human acts in the technical sense of that expression which is here employed. Ethics treats of human acts; human acts make human conduct: Ethics is therefore a science of human conduct. d) Ethics is the science of the morality of human conduct. Human conduct is free, knowing, deliberate human activity. Such activity is either in agreement or disagreement with the dictates of reason. Now the relation (agreement or disagreement) of human activity with the dictates of reason is called morality. Ethics studies human activity to determine what it must be to stand in harmony with the dictates of reason. Hence, Ethics deals with the morality of human conduct. e) The name Ethics is derived from the Greek word ethos, which means “a characteristic way of acting.” Now the characteristic mark of human conduct is found in the free and deliberate use of the will: in a word, this characteristic is found in human acts. Thus we perceive that the name Ethics is suitably employed to designate the science of human acts, of human conduct.—The Latin word mos (stem: mor-) is the equivalent of the Greek ethos. Hence we understand why Ethics is sometimes called Moral Science or Moral Philosophy.

2. Object

Every science has a Material Object and a Formal Object. The Material Object is the subject-matter of the science: the thing, or things, with which the science deals. The Material Object of Ethics is human acts, that is to say, human conduct. The Formal Object of a science is the special way, aim, or point of view that the science employs in studying or dealing with its Material Object. Now Ethics studies human acts (its Material Object) to discover what these must be in order to agree with the dictates of reason. Hence the special aim and point of view of Ethics is the right morality, or rectitude, of human acts. We assert, then, that the Formal Object of Ethics is the rectitude of human acts.

3. Importance

Ethics employs the marvellous faculty of human reason upon the supremely important question of what an upright life is and must be. It is therefore a noble and important science. Ethics furnishes the norm by which relations among men (juridical, political, professional, social) are regulated. It shows what such relations must be, and indicates the reasons that require them to be so. Thus, Ethics is fundamental to the sciences of Law, Medicine, Political Economy, Sociology, etc. It is, in consequence of this fact, a very important science. The principles of Ethics are in perfect harmony with the morality of Christianity, and this fact appeals to many minds when employed as a means of approach to the demonstration of the truth of the Catholic Religion. Hence, Ethics has a large significance for the Catholic apologist—that is to say, for every educated Catholic. Faulty ethical theories, as well as the lack of definite ethical principles, have been and are still the cause of great disorders in the political and social world. This fact is apparent in such things as Bolshevism, Nihilism, Socialism, Birth Control, Eugenics, Companionate Marriage. Sound Ethics supplies the scientific knowledge which evidences the unworthiness and unreason of such things. Ethics is therefore a science deserving of careful study.

4. Division

Ethics has two major parts, viz., General Ethics and Special Ethics.

General Ethics presents truths about human acts, and from these truths deduces the general principles of morality. Special Ethics is applied Ethics. It applies the principles of General Ethics in different departments of human activity, individual and social.

The following scheme presents the plan upon which the present study of Ethics is developed:

I. General Ethics — II. Special Ethics

General Ethics presents truths about human acts, and from these truths deduces the general principles of morality. Special Ethics applies the principles of General Ethics in different departments of human activity — individual (as regards God, as regards self, as regards fellow men) and social (in the family, in the state, and in the world).

Following this scheme, we divide the present treatise into two Parts (viz., General Ethics, and Special Ethics). Part First is divided into Chapters. Part Second is divided into two Books (which deal respectively with Individual Ethics and Social Ethics), and the Books are divided into Chapters. The Chapters are divided into convenient Articles.