Democracy and Social Ethics eBook

This eBook from the Gutenberg Project consists of approximately 164 pages of information about Democracy and Social Ethics.
would break thus abruptly with the past and would assume that her father had no part in the new life.  We want to remind her “that pity, memory, and faithfulness are natural ties,” and surely as much to be prized as is the development of her own soul.  We do not admire the Cordelia who through her self-absorption deserts her father, as we later admire the same woman who comes back from France that she may include her father in her happiness and freer life.  The first had selfishly taken her salvation for herself alone, and it was not until her conscience had developed in her new life that she was driven back to her father, where she perished, drawn into the cruelty and wrath which had now become objective and tragic.

Historically considered, the relation of Lear to his children was archaic and barbaric, indicating merely the beginning of a family life since developed.  His paternal expression was one of domination and indulgence, without the perception of the needs of his children, without any anticipation of their entrance into a wider life, or any belief that they could have a worthy life apart from him.  If that rudimentary conception of family life ended in such violent disaster, the fact that we have learned to be more decorous in our conduct does not demonstrate that by following the same line of theory we may not reach a like misery.

Wounded affection there is sure to be, but this could be reduced to a modicum if we could preserve a sense of the relation of the individual to the family, and of the latter to society, and if we had been given a code of ethics dealing with these larger relationships, instead of a code designed to apply so exclusively to relationships obtaining only between individuals.

Doubtless the clashes and jars which we all feel most keenly are those which occur when two standards of morals, both honestly held and believed in, are brought sharply together.  The awkwardness and constraint we experience when two standards of conventions and manners clash but feebly prefigure this deeper difference.



If we could only be judged or judge other people by purity of motive, life would be much simplified, but that would be to abandon the contention made in the first chapter, that the processes of life are as important as its aims.  We can all recall acquaintances of whose integrity of purpose we can have no doubt, but who cause much confusion as they proceed to the accomplishment of that purpose, who indeed are often insensible to their own mistakes and harsh in their judgments of other people because they are so confident of their own inner integrity.

This tendency to be so sure of integrity of purpose as to be unsympathetic and hardened to the means by which it is accomplished, is perhaps nowhere so obvious as in the household itself.  It nowhere operates as so constant a force as in the minds of the women who in all the perplexity of industrial transition are striving to administer domestic affairs.  The ethics held by them are for the most part the individual and family codes, untouched by the larger social conceptions.

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Democracy and Social Ethics from Project Gutenberg. Public domain.
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